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to  fge  feifirari?  of 

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SC/L 

/  -     /' 


.  »" 

i 

i 

TRUTH  DISPLAYED : 

ELEMENTARY  PRINCIPLES,  ' 


IN  A  SERIES  OF 


ILLUSTRATED  AND  ENFORCED  BY 


PRACTICAL  OBSERVATIONS. 


IN  THREE  PARTS, 


t      ON  THE  EXISTENCE  AND  PERFECTIONS  OF  THE  DEITY. 

n.     ON  THE  MATERIAL  OR  VISIBLE  UNIVERSE. 

JIL  ON  THE  NATURE  AND  ESSENCE  Of  THE  FINITE  MIND. 


^ 


BY  BENJAMIN  OSBORN. 


■<  Hold  fast  tbt|t  whlcOi  U  Kood.   Ahstain  trom  all  appeannce  of  evil/* 


RUTLAND,  VT. 

i^INTED  BY  FAY  &  DAVISON. 

1816. 


^V^,^^vv'r 


\i 


District  of  Vermont,  to  wit: 

E  IT  REMEMBERED,  that  Oil  thc  fifteenth  day  of  April, 

in  ihu  loructii  year  ot"  ihe  Independence  oi'ihe  United 

{l.  a.)  States  ol   Anicrica,  Benjamin  Osborn  ot  the  said    J)isinct, 

hath  deposited  in  this  oihcc,  the  title  of  a   book,  the   ri^«,ht 

whereof  he  clainris  as  author,  in  thc  words  folio winj^,  to  wit : 

*'  Truth  Displayed  ;  in  a  series  of  elementary  principles,  illus- 

"  tralcd  and  entorccd  by  practical  observations.   .In  three  pans.     I. 

*»  On  the  existence  and  pcrfcciions  ot  ihe   Deity.     II    On  the   ma- 

*'  teiial  or  visible  universe.      III.  On  the  nature  and  essence  of  the 

*»  fin\ie  miiid.      By    benjamin  Osborn.      *  Hold   fast   that   which   is 

"  good.  AI)suiM  from  all  appearance  of  evil.'   St.  Paul.'* 

In  conformity  to  ilic  act  of  the  Coni^rcss  of  the  Uniicd  States, 
cniillcd  "  an  acu  lor  ihc  encouragement  of  Icarnini;,  by  sc- 
cunii^^  ihe  copies  of  maps,  charts,  and  books,  to  thc  autliors  and  pro- 
priciors  of  such  copies,  dunn^  the  times  ilicrcin  mentioned.** 

JKSSE  GOVE, 
Clerk  of  the  JUiatrict  of  Vennont* 
A  true  copy  of  record, 

lixamincd  and  stuh  d  l)v 

I.  GOVE,  CVrr/. 


ADVERTISEMENT 


1  HE  design  of  this  volume,  which  is  now  presented 
to  the   pubhck,  is  to  exhibit  a  concise,  bat  comprehen°    I 
sive,  vievV  of  what  relates  to  the  certain    reality,   i 
and  the  general   nature,  of  the   most  important  ob-  \ 
jccts  of  perception,  in  the  universal  system  of  infinite  \ 
an*  I  finite  existence^  power ^  and  agency.     The  whole,  be-  ^ 
ing  the  effect  of  deliberate  and  serious  study,  continued  i 
through  a  length  of  years,  is  executed  on  a  plan,  intire-  ; 
ly  new:  in   which,  original    principles  are  tho-  \ 
roughly  investigated,  and  impartially  traced  to  their  ul-  ■ 
timate  conseqjjences  ;  forming  one  connected   sys-  \ 
tern  of  TRUTH,  most  interesting  and  important  to  all  per-  \ 
ceptive   beings,  who  are  attended  with  the  possibilitif  of  \ 
being  happy.     And  since  all,  who    will  ever  have  an  op-  , 
port  unity  of  looking  into  the  following   pages,  will  be  ; 
comprehended  in  this  description  ;  therefore,  every  read- 
er, in  order  to  have  a  proper  understanding  of  what  they  \ 
contain,  must,  with  candid  and  solemn  attention,  peruse  ■ 
the  whole :  through  all  parts  of  which,  he  will  find  the  ; 
leading  principles   to  be  interwoven,  and  to  be  of  such  a  i 
nature,  as  to  admit  of  a  very  extensive  application.     And  ■ 
he  must  be  very  careful  to  take  the  exact  meaning  of  the  i 
terms,  by  wlich  those  principles  are  expressed,  accord- 
ing to  the  precise   signification,  in  which  they  are  used  I 
by  the  writer ;   who,  on  account  of  the  ^reat  imperfec-  : 
tion  of  common  language,  has  been  constrained  (r  ither  \ 
than  ro  introduce  intirely  new  words)  to  appropriate  some^ 
terms  to  a  use,  very  different  from  that,  to  which  they , 
have  been  generally  applied.     All  such  terms,  however^, 
as  may  be  comprised  in  this  description,  are,  in  the  course; 
of  this   work,   definitely   explained,  and  constantly  em-; 
ployed,  as  often  as  there  is  occasion  of  their  being  intro- 
duced, in  the  same  uniform  sense,  as  the  explanation  of 
each  term  respectively  requires.     And,  also,  in  some  in-]^ 


IV  ADVERTISEMENT. 

Stances,  the  writer  has  found  it,  from  the  nature  of  the 
subject,  to  be  very  convenient,  at  least,  if  not  absolutely 
necessary,  to  introduce,  instead  of  words,  consisting  of 
letters  and  s}llables,  certain  particular  marks  or  charac- 
ters,  whieli,  with  a  little  attention  to  the  explanation,  that 
will  be  given,  will  be  easily  understood, 

In  perusing  what  is  contained  in  the  following  sheets, 
the  judicious  reader  will  find  many  subjects,  which, 
th  :ug!i  they  are  not  particularly  discussed  by  themselves, 
ill  separate  chapters,  yet  are  essentially  implied,  and  fre- 
quciuiy  expressed,  in  the  course  of  this  work.  The  re- 
iiiai  iv,  wliich  is  here  introduced,  might  be  exemplified, 
by  adverting  to  the  Divi?ie  attributes  ;  such  as  Goodness, 
JrL/iiiiebs,  Justice,  'IVuth,  Faithfulness,  Independence,  Im- 
muTjiility,  &c.  The  remark  might  likewise  be  illus. 
trai^d,  by  refening  to  what  is  peculiar  X.o  finite  beings  ; 
particular  ly,  in  what  relates  to  depravity,  and  the  moral  ex- 
ercises  of  the  mind  in  its  unrenewed  state  ;  the  doctrines 
ol  rep^eneiaiion,  justification,  and  final  perseverance  ;  and 
also  those  of  the  resurrection  and  the  last  judgment. 

That  the  reader  may  form  a  true  and  faithful  estimate 
of  the  nature  and  design  of  the  whole  work,  which  is  now 
presented  to  view,  fi>r  his  serious  inspection,  a  special  re- 
gard m.ist  be  paid  to  the  connexion  of  its  several  parts, 
and  the  ultimate  eonsajurnces,  in  which  the  leading  prin- 
ciples finally  result.  \\\  which  consequences,  both  the 
writer,  and  his  readers  of  every  class,  have  a  most  direct 
and  IMMKDIATE  concern;' and  the  solemn  truth  oi 
which,  tiie  actual  experience  of  each  individual  will  short- 
ly verify.  And,  therefore,  if  the  principles,  which  this 
volume  contains,  should  not,  at  th.e  first  glance,  or  in  a 
cursory  view,  appear  to  be  of  an  interesting  nature,  the 
ingei.uous  reader  will  not,  from  this  circumstance,  im- 
mediately conclude  them  to  be  insignificant,  unintelligi- 
ble, nor  erroneous  ;  but  will  suspend  his  judgment,  \ill 
he  has  sincer(  ly  endeavoured  to  find  the  practical  appli- 
cation, of  which  they  admit,  and  the  infinitely  important 
ponsecjuences,  with  which  they  are  attended. 

JFaliuigfvrd  f  Vermont  J  Jpnl  11,  1816. 


CONTENTS. 


Dedication,            -»---<p»j^^ 
TRUTH  DISPLAYED PART  FIRST. 

ON  THE  UNIVERSAL  SYSTEM  OF  ORIGINAL  EXISTENCE  : 
COMPREHENDING  THE  DEITY,  WITH  HIS  QLORIOUS 
PERFECTIONS. 

CHAP.  I.  On  Infinite  Perfection,  -       -         *  17 

II.  On  the  Divine  Mind,       -         •         -         ^  28 

III.  On  the  Divine  Perception,       ,         -,         ,  40 

IV.  On  Tinae  and  Eternity,  -         -         -  47 

V.  Oh  Propositions,  Possibility,  Necessity,  Contin- 

gence,  and  Truth,  actual  and  conditional,  54 

VI.  On  the  Divine  Power,     -         -         -         -  88 

VII.  On  Divine  Agency,          -         -         -         .  lOQ 
Sec.  1.  On  Divine  Agency  ;  consisting   in  the 

eternal  vital  energy  of  the  Divine  Mind,      100 
Sec.  2.  On  Divine  Agency  ;  consisting  in  the 

exertion  of  Divine  Power,  -         -  107 

VIII.  On    the    Origin  of  Evil  :    including  a  general 

view  of  the  nature  of  Sin  ;  the  Moral  Law 
and  the  Gospel ;  the  Divine  Justice  and  Good- 
ness, --,,--         121 

IX.  On  the  Divine  Happiness,  -         -         •         158 

X.  On  the  Divine  Knowledge,       -         -         -         168 

XI.  On  the  Divine  Decrees,  -         -         -         193 

XII.  On  the  Divine  Economy  of  Redemption,  205 


\  I  C€)NTEN'f  S. 

CHAP.  Xlll.On  the  Sacied  Scriptures Introduction,  230 

Sec.  I.  On  the  Leading  Doctrines  contained  in 

Scripture,          -         -         -          -         -         231 
Sec.  2.  On  tlie  Miracles  and  Prophecies  record- 
ed in  Scripture,         -         -         -         -         275 
Sec.  3.  On  the  Figurative  Language  of  Scrip- 
ture,          287 

TRUTH  DISPLAYED PART  SECOND. 

ON*  THE  VISIBLE   UNIVERSE  :     CONSISTING   OF  MATTER 
AND  MOTION. 

introduction, 307 

'"H-AP.  I.         On  the  General  Properties  of  Matter,       -         312 
11.        On  tlie  Origin  and  the  Nature  of  Nunr.ber  and 

Place, 310 

HL      On  the  Extent  of  the  Universe,        -         -         330 

IV.  On  the  Nature  of  Causes  and  Effects,       -         343 

V.  Containing  a  brief  statement  of  facts,  relative 

to  one  part  of  the  Universe,  composing  that 
system  of  revolving  bodies,  to  which  the 
Globe,  on  which  we  dwell,  belongs,      -         351 

VI.  On  the  Universal  Laws  of  Circular  Motion,  361 
VIL  On  the  Primitive  Cause  of  Circular  Motion,  c577 
VIH.  On  Mechanical  Motion  and  Resistance,  40& 
IX.      Containing  Practical   Remarks  on  that  Divine 

Operation,  which  extends  to  every  part  of 
the  Material  Universe,         -         -         -         417 

TRUTH  DISPLAYED PART  THIRD. 

ON  THE  MENTAL  SYSTEM  ;  OH  THAT  WHICH  RELATES 
TO  THE  MINI),  AMIH  ITS  \  ARIOUS  ATTENDANT  PER- 
CEPTIONS. 

'"HAP   T  Containing    a   general  view    of  the   Mental 

System,     ------         425? 


CONTENTS.  yii 

CHAP.  H.        On  the  particular  Cause  of  Perception,     -         430 

III.  On  the  Nature  and  Essence  of  the  Finite  Mind,  445 

IV.  On  the  Nature  of  Life  and  Death,  in  relation 

to  the  Finite  Mind,      .         -         -         -         456 

V.  Containing  a  general  view  of  the  various  kinds 

of  True  Perception,     -         -         -         -         473 

VI.  On  Sensation, 489 

VII.  On  Sensible  Ideas;  or  those,  which  resemble 

Sensations,  -         -         -         -         -         498 

Vin.  On  Abstract  or  General  Ideas,  -         -         508 

iX.    On  the  Nature  of  Belief,  and  its  various  object?,  516^ 

X.  On  the  Perception  of  Falsehood,  and  False  Per- 

ception, -----         521 

XI.  Containing  Recapitulatory  Remarks  on  Percep 

tion,  ------         533 

XII.  On  Liberty  and  Moral  Agency,  -         -         549 
XllL  On   the   Will ;  together  with   the  Nature  and 

Use  of  Motives,  ...  -         555 

XIV.  On  the  Nature  of  Common   and  Special  Voli- 

tion,   565^ 

XV.  On  the  infinite  danger,  which  attends  the  Soul, 

in  the  first  stage  of  its  exi.sttnce ;  and  the 
only  way  of  it?  K  cape,         .         -         -         570 
XVL  On  the  Death  of  the  Bodv,  and  the  final  transi- 
tion of  the  ;5oui  twm  Time  to  Eternity,  6Q0 


DEDICATION. 

i^Q  THE  KING  ETERNAL,   IMMORTAL,  INVISIBLE, 
THE  ONLY  WISE  QOD.'* 

J  NEFFABLY  glorious,  and  ever  adorable  Jehovah  I 
Wilt  thou  be  graciously  pleased,  in  infinite  condescen. 
sion  and  mercy,  to  permit  thy  servant  to  dedicate  to 
thee  the  work,  which  thou  hast  enabled  him  to  accom- 
plish, and  bring  to  such  a  result,  that  he  has  considered 
it  as  being  proper  to  be  exhibited  to  publick  view.  It 
has  been  in  the  various  progressive  stages  of  his  past 
studies,  and  is  now,  in  a  special  manner,  his  most  earnest 
desire  and  fervent  prayer,  that  it  might  meet  with  thy 
favourable  regard,  and  be  attended  with  thy  blessing. 
For  he  knows,  that  utterly  vain  are  all  human  exertions, 
even  in  the  exhibition  of  real  truth,  without  the  sacred,  all- 
powerful  influences  of  thy  Holy  Spirit.  All  that  has 
been,  or  ever  can  be  done,  unless  it  is  accompanied  with 
THY  vital  energy,  will  bc  wholly  ineffectual,  and  will 
remain  as  a  lifeless  picture,  or  as  the  dry  bones  in  the  val- 
ley, before  they  were  clothed  with  flesh  and  animated  by 
thy  enlivening  breath. 

A  propitious  smile  from  thee  would  be  accounted 
by  thy  servant  as  being  of  inestimable  value.... far  surpass- 
ing the  highest  honours,  that  ever  could  possibly  be  con- 
ferred by  any,  even  those  of  the  most  dignified  rank  or 

elevated  station,  among  all  the  children  of  men, 

B 


JO  DEDICATION. 

\Vliatc\  cr  opinions  may  be  formed,  respecting  thy  ser- 
vant, whether  those  opinions  may  be  expressive  ol"  cen- 
sure or  applause,  may  it  always  be  the  object  of  his 
greate.-:t  concern  and  constant  care  to  obtain  thy  appro, 
bation;  "esteeming  it  a  small  thing  to  be  judged  by 
man's  judgment ;  knowing  that  he,  who  judge th  him,  is 
the  Lord." 

Fathci"  of  mercies,  wilt  thou  graciously  grant,  that  he, 
V.  ho  ha'^  given  so  many  solemn  warnings,  and  has  so  of- 
ten *' preached  to  others''  may  not,  himself,  after  all,  "  be 
cast  away.''  But  Irom  among  the  numerous  millions, 
who  are  swiftly  rushing  on  to  final  ruin,  may  he  be  a 
liappy  exception.  And  whatever  hope  he  may  entertain 
of  being  interested  in  thy  special  favour  and  everlasting 
love,  may  he  never  rest  satisfied  wdth  any  thing  less  than 
tlie  assurance  of  his  having  actually  been  the  real  subject 
of  thy  convertiniT  grace  ;  since  without  this  assurance  he 
is  ahvays  liable  to  be  deceived.  May  he  always  remem- 
ber, and  realize  the  important  thought,  that  the  charita- 
blc  opinion  of  others,  or  his  own  favourable  views  of 
himself,  if  not  w^ll-founded,  will  in  no  degree  counter- 
vail the  final  loss  of  his  own  soul.  May  he  make  a  sea- 
sonable and  effectual  application  to  the  Almighty  Physi- 
cian for  a  radical  cure  of  that  dreadful  disease,  which  has 
deeply  affected  every  human  mind,  and  which,  from  the 
want  of  such  application,  and  not  from  want  of  goodness 
in  thee,  has  produced  the  remediless  destruction  of  thou., 
sands,  and  tens  of  thousands  of  Adam's  guilty  race. 

Gracious  God,  may  thy  servant  join,  with  a  just  spC' 
culiitive  kncnvledire,  a  right  practical  improvement  of  truth. 
For  he  has  the  highest  degree  of  rational  conviction, 
that,  without  such  improvement,  even  infinite  Benevo- 


DEDICATION.  li 

iencc  itself  cannot  save  him.  He  professes  not  to  have, 
respecting  justification  before  immaculate  puritv,  ariy 
merit  of  his  own  ;  and  no  such  merit  dost  thou  require. 
Therefore,  he  entertains  no  hope,  noi'  the  least  flattering 
prospect,  of  ever  escaping  that  tremendous  state  of  end- 
less ruin,  in  which  he,  and  all  the  rest  of  mankind  are 
naturally  Mable  to  be  inextricably  involved,  but  only  by 
flying,  before  the  present  transitory  scene  is  closed,  to 
THY  boundless  mercy,  by  faith  in  the  glorious  Media- 
tor. 

Thy  servant  has  the  fullest  assurance,  that  thou  hast 
proposed  no  conditions  of  salvation,  to  be  fulfilled  by 
those,  for  whom  the  conditions  are  prescribed,  but  what 
are  absolutely  requisite,  in  order  to  the  actual  attainment 
of  that  desirable  end.  Therefore,  if,  in  consequence  of 
his  not  effectually  complying  with  those  conditions,  he 
should  finally  and  forever  fall  beneath  the  inconceivable- 
weight  of  those  awful  truths,  which  have  deeply  engaged 
his  ^attention  for  many  a  serious  day,  and  solitary  houi' 
of  night,  he  never  can  have  any  reason  to  utter,  against 
thee,  one  murmuring  word.  For  thou  art  possessed 
of  eternal  and  immutable  perfection ;  and  therefore  it  is 
not  possible,  nor  can  it  ever  be  desirable,  that  there 
should  be  any  change  in  thy  blessed  nature,  or  any  alter- 
ation in  the  sacred  laws,  that  originate  in  absolute,  un- 
changeable rectitude. 

Thou  hast  been  graciously  pleased,  most  kind,  indul- 
gent Parent,  to  grant  thy  servant  the  invaluable  privilege 
of  taking  a  solemn  view  of  thine  existence  and  glorious 
perfections  ;  and  of  visiting  thee,  while  thou  hast  been 
prosecuting  thy  plan  of  operation,  by  the  astonishing  ex- 
er-tions  of  thy  power,  in  the  several  departments  of  thy 


12  DEDICATION. 

boundless  dominion.  And  in  the  amazing  prospectsy 
which  have  been,  during  this  intercourse,  presented  to 
hib  mind,  he  lias  every  where  found  thee,  infinitely  ami- 
able in  thy  nature  ;  absolutely  consistent  in  thy  charac- 
tcr ;  and  perfectly  holy,  just  and  good,  in  all  thy  works 
and  ways.  FIc  has  seen,  and  rests  fully  assured,  that 
THOU  art  transeendently  excellent  in  thyself;  and  that 
THOU  liast  done  all  things  well. 

He  has  discovered  one  thing,  and  but  only  one,  and 
that  is  SIN,  that  vile  detestable  monster.. ..that  most  un- 
Avelcomc  guest,  which,  not  introduced  by  thee,  but  ori- 
ginating, in  direct  opposition  to  thy  positive  order  and 
express  command,  in  the  lawless  conduct  of  finite  agents^ 
has  interrupted  the  harmony,  and  prevented  the  happi- 
ness, that  miglit  otherwise  have  universally  prevailed, 
throughoi;t  the  w^hole  of  the  mutable,  as  well  as  immuta- 
ble system.  But  notwithstanding  all  the  conduct  of  finite 
agents,  w  hether  right  or  wrong,  thy  counsel  will  forever 
btand,  and  thou  wilt  do  all  thy  pleasure.  Whatever, 
therefore,  becomes  of  perceptive  beings,  belonging  to 
the  mutal)le  system;  whether  by  admitting,  through  the 
IVlediator,  the  sacred  influence  (jf  thy-- saving  power, 
thry  are  infallibly  secured  in  the  enjoyment  of  thyself, 
from  whom  alone  all  happiness  flows  ;  or  by  resisting 
thy  Holy  Spirit,  they  plunge  themselves  into  a  state  of 
endless,  irrecoverable  misery,  where  they  must  always 
**eat  of  the  fruit  of  their  own  way,  and  be  filled  with 
their  own  devices ;"  yet  that  immutable  system  of  abso- 
lute perfection,  which  essentially  belongs  to  thee,  will 
continue  unalterably  the  same.  And  thy  supreme,  inde- 
pendent felicity,  in  which  every  benevolent  mind  will  al- 


DEDICATION.  13 

ways  rejoice,  will  remain  unimpairable  througli  all  the 
possible  changes  and  revolutions  of  time  and  eternity. 

Gracious  God,  and  merciful  Father,  may  thy  servant,  on 
taking  a  retrospective  view  of  the  many  changing  scenes, 
through  which  he  has  passed,  amidst  the  conflicting,* 
waves  of  a  troubled  world,  be  enabled  to  return,  in  a 
suitable  manner,  his  most  humble  and  grateful  acknowl- 
edgements for  the  innumerable  favours,  which  he  has  re- 
ceived from  thy  kind,  supporting  hand.  To  thee  he 
owes  that  life,  which,  in  the  midst  of  sun'ounding  diffi- 
culties and  dangers,  has  been  preserved  through  a  long' 
course  of  years ;  and  also  that  measure  of  health  and 
strength,  whereby  an  opportunity  has  been  afforded  him 
of  prosecuting  his  plan  of  investigating  those  truths, 
which  have  been,  and  still  are,  in  his  estimation,  of  the 
most  interesting  importance. 

He  desires  to  render  to  thee  a  thankful  tribute  of  sin- 
cere and  ardent  praise,  that  thou  hast  continued  to  him 
the  use  of  his  rational  faculties  ;  and  that  amidst  the  va- 
rious operations  of  his  own  mind,  and  the  multiplicity  oi 
those  ideas,  by  which  he  has  often  been  led  to  take  a  new 
and  untried  direction,  and  traverse  regions  hitherto  unex^ 
plored,  thou  hast  not  left  him  to  wander  into  the  dark 
and  dreary  v/ilderness  of  scepticism  and  infidelity,  where 
many  have  stumbled  and  fallen  to  rise  no  more. 

It  is  the  earnest  request  of  thy  servant,  that  by  the  sa- 
ving influence  of  efliicacious  grace,  the  temper  of  his 
mind,  and  the  tenor  of  his  conduct  may  be  answerable  to 
benefits  received.  And  while  he  gives  his  full  assent  to 
tho«e  solemn  truths,  of  which  thou  hast  enabled  him  to 
obtain  some  degree  of  speculative  knowledge,  wilt  thou, 
O  Father  of  lights,  from  whom  proceeds  every  good  an^i 


14  DEDICATION. 

perfect  gift,  be  pleased  to  grant,  that  the  practical  exer- 
cises of  his  heart  may  correspond  to  the  ratonal  convic- 
tion  of  his  understanding.  And  may  the  same  inestima- 
ble favour,  which  the  writer  of  this  volume  asks  for  him- 
self, be  also  bestowed  on  his  readers  of  every  class. 
Wilt  thou,  who  hast  all  hearts  in  thine  hand,  prepare 
them  for  such  a  reception  of  the  real  truth,  as  that  it  may 
operate  with  all  its  force,  in  the  production  of  a  salutary 
effect.  And  may  the  effect,  begun  in  the  present  world, 
extend  forward  through  interminable  duration,  in  those 
blissful  mansions  where  the  light  of  trudi  will  always 
shine  with  unsullied  lustre.  In  which  light,  wilt  thou, 
who  art  the  infinite  Fountain  of  good,  and  boundless 
Source  of  happiness,  gbciously  grant,  for  the  Redeem- 
er's sake,  that  both  the  writer  and  his  readers  may  for- 
ever dwelL  And  tho?*e  joining  with  millions  of  other 
happy  beings,  all  unite  in  continually  ascribing  to  the 
Father,  the  Son,  and  the  Holy  Spirit,  all  honour,  glory, 
and  praise,  world  without  end.     Amen. 


TRUTH  DISPLAYED. 

PART  FIRST. 


TRUTH  DISPLAYED, 

PART  FIRST. 


ON  THE  UNIVERSAL  SYSTEM  OF  ORIGINAL  EXISTENCE: 
COMPREHENDING  THE  DEITY,  WITH  HIS  GLORIOUS 
PERFECTIONS. 


CHAPTER  L 

ON  INFINITE  PERFECTION. 


T 


L  HE  subject  here  proposed  is  of  the  greatest  impor» 
tance  and  most  urgently  demands  the  serious  attention 
of  every  intelligent  being.  It  is  a  subject  of  such  a  na- 
ture as  absolutely  forbids  all  trifling  or  contentious  alter- 
cation. For  it  must  make  an  infinite  difference  in  the 
universal  state  of  things,  whether  that,  ^vhi(  h  is  now  to 
be  considered,  is,  or  is  not,  an  actual  reality.  This  is 
evident,  at  fi.rst  view,  from  the  very  nature  of  the  case. 

If  infiinite  perfection,  therefore,  is  something,  which  in 
reality,  has  an  actual  existence ;  then,  awful  beyond  all 
description,  and  dreadful  beyond  all  conception,  must  be 
the  final  consequence  of  advocating,  and  obstinately  stri- 
ving to  maintain  the  wrong  side  of  the  question.  And 
even  to  treat  the  subject  with  cold  indifference  will  be 
ultimately  found,  by  all  who  may  presume  to  make  the 
rash  experiment,  to  be  infinitely  far  from  being  a  harm- 
less thing. 


la  ON  INFINITE  PERFECTION.  [Part  I., 

There  arc  two  inquiries,  which  present  themselves,  ancT 
demand  an  answer. 

First :  JFIiat  is  infinite  perfection,  considered  in  the 
most  general  view,  that  can  be  taken  of  the  subject  ? 

Secondly :  Is  infinite  perfection  any  thing  that  really 
has  an  actual  existence  ? 

To  the  first  inquiry  must  be  given  the  following  uni- 
versal answer  :  Infinite  perfection  is  that,  whatever  it 
may  be,  which  is  different  from  the  want  of  every  thing. 

And  by  the  ivaiit  of  any  thing  is  meant  the  actual  noii^ 
existence  of  the  thing  that  is  wanting  ;  for  the  xvant^  and 
7ioncxistencey  of  any  things  are  perfectly  synonymous 
t£rms. 

And  now,  reader,  it  is  left  with  you  to-  give  a  particu- 
lav  and  direct  ansv/er  to  the  secotid  inquiry,  which  is, 

Whether  infinite  perfection  is  any  thing  that  actually 
exists  ?  And  if,  while  you  are  preparing  to  give  an  an- 
Jiiver,  you  pay  a  proper  attention  to  what  has  been  ob- 
served, the  writer  will  previously  engage  to  acquiesce  ia 
your  decision  of  the  question,  whenever  you  have  deci- 
ded it  to  the  satisfaction  of  your  own  mind. 

You  may,  however,  be  assured,  that  i-f  you  should,  for 
argument's  sake ;  for  the  sake  of  examining  the  ques- 
tion on  all  sides  ;  or  for  any  other  reason  whatever ;  be 
disposed  to  give  a  negative  answer  by  saying.  That  infi- 
nite perfection  is  nothing  that  actually  exists ;  you  will 
find  yourself,  by  such  an  answer,  involved  in  an  absolute 
contradiction  ;  from  which  you  will  find  no  possible  way 
to  extricate  yourself,  but  only  by  rejecting  the  negative, 
and  admitting  the  affirmative  side  of  the  question.  Make 
the  experiment ;  and  let  your  own  experience  teach  you 
the  result. 


Qliap.  13  ON- INFINITE  PERFECTION.  J6 

Infinite  perfection,  considered  in  the  most  general 
view,  has  been  defined,  as  being  that,  which  is  different 
from  the  wanU  that  is,  different  from  the  nonexistence, 
of  every  thing. 

To  say,  therefore,  that  infinite  perfection  is  nothing 
that  actually  exists,  is  the  same  as  to  say,  that  there  is 
nothing  but  the  want  of  every  thing  ;  which  is  the  same 
as  to  say,  There  is  nothing  but  the  actual  nonexistence 
of  every  thing :  that  is,  there  is  no  such  thing  as  any 
fictual  existence  whatever.     Consequently  ; 

There  is  no  such  thing  as  the  actual  existence  of  a 
sun,  consisting  of  a  vast  globe  of  fire ;  dispensing  its 
light  and  heat,  and  communicating  its  vivifying  influen- 
ces, to  a  magnificent  system  of  planets,  revolving  in  re- 
gular order  around  it,  as  their  common  centre.. ..There 
is  no  such   thing  as  a  planetary  system,   composed  of 
huge  masses  of  matter,  in  continual  and  rapid  motion, 
and  shining  with  a  reflected  light.... There  are  no  such 
things  as  fixed  stars,  at  an  inconceivable  distance  from 
each  other,  and  from  us.. ..There  is  no  such  thing  as  a 
particular  terraqueous  globe,  encompassed  with  an  atmo- 
sphere, consisting  of  a  fine  elastic  fluid  ;  and  allotted  foi- 
the  habitation  of  men  and  other  animals  of  an  inferior 
order.. ..There  is  no  such  thing  as  clouds  that  float,  nor 
birds  that  fly,  in  the  air....There  is  no  such  thing  as  fish 
that  cut  the  liquid  wave ;  nor  ships  that  sail  on  the  sur- 
face of  the  mighty  deep....There  is  no  sea  nor  land.. ..no 
grass  nor  grain.... no  herbs,  flowers,  plants,  nor  trees.... 
no  cities  nor  houses.. ..no  animals  that  graze   the  field; 
nor  rational  beings  that  inhabit  the  earth... .There  is  no 
such  thing  as  mind  nor  matter.. ..no  language  nor  ideas..-, 
no  creature,  nor  Creator.. ..no  truth,  nor  fa1sehood,..yna 


20  ON  INFINITE  PERFECTION.  ^Part  1. 

existence  of  any  kind,  and  no  possibility  of  any. ...and 
therefore  no  certainty  nor  doubt. ...no  propositions,  nor 
suppositions  of  any  kind  whatever ;  and  consequently, 
no  such  thing  as  the  supposition,  That  infinite  perfection 
is  nothing  that  actually  exists. 

Thus  you  see  what  is  the  unavoidable  result  of  taking 
the  negative  side  of  the  all-important  question  ;  Wheth- 
er  infinite  perfection  actually  exists  ? 

In  order,  therefore,  to  obtain  satisfaction,  relative  to 
this  infinitely  momentous  and  solemn  subject,  you  must 
take  the  affirmative  side  ;  and  on  that  side  you  will  find 
evidence  arising  from  the  very  nature  of  the  case,  atten- 
ded with  irresistible  conviction,  that  the  affirmative  is  the 
right  side. 

You  may,  if  you  are  so  disposed,  shut  your  eyes,  in 
the  midst  of  a  clear  day,  and  deny  that  there  is  any  such 
thing  as  light,  because  you  see  no  evidence  of  it ;  it 
does  not  follow,  however,  that  light  does  not  exist,  be- 
cause you  do  not  see  it.  That  same  evidence,  which,  by 
shutting  your  eyes,  you  can  resist,  will,  by  your  open- 
ing them,  'j<i  too  strong  to  be  resisted.  Infinite  perfec- 
tion shints  with  a  lustre,  far  brighter  than  the  united 
splendour  of  ten  thousand  suns ;  and  there  is  no  possi- 
ble way  to  avoid  the  evidence  of  it,  but  only  by  shutting 
the  eyes.  Let  the  eyes  be  open  ;  and  the  evidence  im- 
mediately becomes  irresistil^le.  "  The  invisible  things 
of  him,"  to  whom  infinite  perfection  belongs,  *'  are  clear- 
ly seen ;  being  understood  !)y  the  things  that  are  made, 
even  his  eternal  power  and  Godhead.''  Utterly  inexcusa- 
IjIc,  therefore,  are  all  those,  who  remain  in  a  state  of 
darkness ;  and  we  shall  find  none  of  this  character,  but 


Chap.  1}  ON  INFINITE  PERFECTION.  21 

only  such  as  hate  the  light,  and  will  not  come  to  it,  be- 
cause their  deeds  are  evil. 

From  this  view  of  the  subject,  it  is  evident  that  eve- 
ry thing  depends  on  infinite  perfection.  For  to  suppose 
that  to  be  removed  is  the  same  as  to  suppose  every  thing 
to  be  removed,  and  nothing  left  but  universal  nonexisti 
ence  ;  that  is,  the  nonexistence  of  every'  thing  without 
any  exception.  But  the  supposition  of  there  being  no- 
thing but  the  want  of  every  thing  ;  that  is,  nothing  but 
universal  nonexistencff^  is  replete  with  the  grossest  absur- 
dity and  the  most  horrid  impiety  ;  let  it  therefore  be  ab- 
solutely rejected  and  immediately  dismissed  to  its  native 
region  of  eternal  darkness.  "^ 

Having  rejected  the  negative  supposition,  relative  tc 
the  actual  existence  of  infinite  perfection,  we  must,  as 
the  necessary  consequence,  admit  the  affirmative.  And 
on  this  supposition  there  is  an  object  inconceivably  grand 
and  sublime  to  rouse  and  fix  the  attention,  and  to  excite 
the  most  vigorous  and  delightful  exercises  of  the  con- 
templative mind  ;  an  object  of  infinite  value ;  and  con- 
taining a  boundless  treasure  of  happiness ;  a  treasure, 
which  never  can  be,  in  any  measure,  exhausted,  by  any 
deductions  of  the  greatest  degree,  and  of  the  longest  du- 
ration ;  a  treasure,  containing  mines  (to  use  a  figurative 
expression)  inconceivably  more  rich  than  those  of  silver 
or  gold.     Or,  in  the  language  of  the  poet : 


-«'  Unfathomable  mines : 


"  Mines,  that  support  archangels  in  their  state." 

If  it  should  be  inquired  :  What  it  is,  in  which  infinite 
perfection  is  actually  contained  ?  The  answer  is  ;  That 
it  is  contained  in  itself;  or,  which  is  the  same;  it  is 


fi2  ON  INFINITE  PERFECTION.  [Part  I. 

contained  in  immensity ;  and  immensity  is  contained  in 
infinite  perfection.  They  mutually  imply,  and  are  im. 
plied  in  each  otl-ier ;  and  are,  indeed,  both  one  and  the 
same,  without  any  distinction.  Immensity  is  an  object 
of  boundless  magnitude  ;  consisting  of  an  infinite  num- 
ber of  immutable  parts,  all  combined  in  a  state  of  insep- 
arable union,  and  constituting  one  universal,  immutable, 
and  eternal  whole  ;  which  never  was  created,  and  never 
can  be  annihilated ;  but  from  eternity  to  eternity,  forev- 
er  remains  unchangeably  the  same.  It  is  absolutely  im- 
possible, that  any  finite  mind  should  ever  form  an  ade- 
quate conception  of  immensity  in  the  full  extent  of  its 
infinite  magnitude  ;  for  this  is  an  object,  which  an  infi* 
nite  mind  alone  can  comprehend.  We  can,  however, 
ascertain  beyond  the  possibility  of  doubt,  the  reality  of 
its  actual  existence. 

A  created  being  may  have,  in  one  respect,  as  distinct 
and  perfect  a  perception  of  an  infinite  object,  as  he  can 
of  any  finite  object  whatever;  viz.  in  respect  to  the 
truth  and  reality  of  its  actual  existence,  and  some  of  its 
essential  properties.  But  in  respect  to  the  greatness  or 
magnitude  of  infinity,  consisting  in  the  difference  be- 
tween that  and  nothing,  the  most  enlarged  conception  of 
any  finite  mind  must  always  fall  infinitely  short  of  the 
object. .  For  it  is  to  be  carefully  observed,  and  ought  al- 
ways to  be  kept  in  view  ;  That  there  is  an  essential  dis- 
tinction between  the  simple  truth  of  a  proposition,  rela- 
ting to  an  infinite  object,  and  the  actual  magnitude  of  the 
object  itself.  There  are  objects  of  various  magnitudes, 
and  there  is  always  a  truth  or  reality  relating  to  them 
all,  and  each  one  of  them  respectively  ;  but  the  truth 
docs  not  'vary  in  its  magnitude,  as  the  objects  do,  to 


l^iap.  Vj  ON  INFINITE  PERFECTION.  23 

which  the  truth  relates.  Hence  it  is,  that  though  we 
cannot  form  any  adequate  conception  of  an  infinite  ob- 
ject, in  respect  to  its  magnitude,  (the  magnitude  of  an 
infinite  object  being  too  great  for  the  comprehension  of 
any  finite  mind,  even  of  the  most  enlarged  capacity)  yet 
in  respect  to  its  truth  or  reality,  we  can  have  as  clear  and 
as  perfect  a  perception,  as  we  can  of  any  finite  object. 

It  may  also  be  observed ;  That  our  conceptions  are 
limited,  not  only  in  respect  to  the  magnitude,  but  also,  in 
respect  to  the  number  and  variety  of  objects.  Hence 
there  is  an  infinite  difference  between  human  and  divine 
conception  ;  for  divine  conception  always  does  absolutely 
and  perfectly  correspond,  not  only  to  the  truth  and  reali- 
ty of  all  possible  objects ;  but  also  to  their  magnitude, 
number,  and  variety,  in  all  its  boundless  e 2: tent. 

After  having  made  one  observation  more,  we  shall 
leave  for  the  present,  this  part  of  the  subject,  the  partic- 
ular discussion  of  which  more  properly  belongs  to  anoth- 
er place,  and  return  to  the  consideration  of  immensity, 
from  which  we  have  been  led  to  make  a  short  digression. 
The  observation  is  this  : 

That  all  the  individuals  of  that  class  of  finite  intelligen: 
beings,  to  whose  most  desirable  lot,  through  infinite 
goodness,  it  shall  actually  fall  to  have  the  adorable  Deity 
for  their  final  portion,  as  the  object  of  their  delightful 
contemplation,  and  complete  enjoyment,  will  be  continu- 
ally making  a  series  of  progressive  advances,  in  having 
more  and  mofe  enlarged  conceptions  of  things  respect- 
ing their  truth,  magnitude,  number  and  variety,  through 
all  the  various  stages  of  happifying  changes,  that  even  a 
whole  eternity  itself  can  ever  produce. 


24  ON  IKFINITE  PERFECTION.  [Part  I. 

We  shall  now  resume  the  consideration  of  immensi- 
ty ;  the  evidence  of  the  reality  of  which,  forces  itself  on 
the  mind  with  irresistible  conviction  ;  for  the  incompre- 
hensible magnitude  of  the  object  does  not,  in  the  least 
dej'-ree,  invalidate  the  certainty  of  its  actual  existence. 

Immensity  itself,  abstract  from  the  consideration  of 
every  mutable  finite  existence,  which  actually  is,  or  ever 
can  be  contained  in  any  part  of  it,  is  an  immutable,  infi- 
nitc,  and  eternal  system  of  absolute  perfection.     Such, 
therefore,  is  the  essential  nature  of  the  whole  and  every 
part,  as  to  render  it  absolutely  incapable  of  admitting  any 
alteration  or  improvement.     Consequently,  it  is  absolute- 
ly impossible,    that   any  particular    mutable   existence 
should,  even  by  an  endless  series  of  improvements,  ever 
be  made  more  perfect  than  that  part  of  immensity,  in 
which  the  mutable  existence,  in  its  improvable  state  is, 
or  will  be  contained.    The  reason  is,  because  that  part  of 
immensity,  wherever  it  is,  which  does,  or  will,  contain 
the  mutable  existence,  is  absolutely  incapable  of  any  im- 
provement ;  being  already,  in  its  own  nature,  as  perfect 
as  possible  ;  and  is,  therefore,  the  fixed  standard  of  that 
perfection  towards  which  the  mutable  ex-istence,  the  more 
it  is  improved,  is  continually  advancing.     Hence  it  fol- 
lows, that  immensity  itself,  independent  of  every  thing 
of  a  changeable  nature,  that  docs  now  exist,  or  ever  can, 
in  any  future  period,  be  brought  into  existence,  is  in  its 
own  nature  absolutely  and  infinitely  perfect.     And  there- 
fore it  is  impossible  that  any  system,  consisting  of  things 
of  a  changeable  nature,  should,  by  any  improvement  of 
the  greatest  degree  and  longest  duration,  ever  rise  so 
high  as  to  reach  that  degree  of  perfection,  which  immen- 
sity docs,  in  itself,  already  contain. 


Ghap.  I.]  ON  INFINITE  PERFECTION.  25 

In  contemplating  that  perfection,  even  infinite  perfec- 
tion, which  immensity  does,  in  the  very  nature  of  it, 
necessarily  imply,  we  must  extend  our  views  beyond 
all  those  mutable  things,  in  any  part  of  the  material  uni- 
verse, which  present  themselves  as  objects  of  our  sen- 
ses....beyond  the  utmost  bounds  of  the  habitable  globe, 
on  which  we  dwell... .beyond  the  sun,  that  amazing 
source  of  light,  that  makes  the  day... .beyond  all  those 
vastly  distant  stars,  which  decorate  the  evening  sky. 
There  is,  indeed,  something  great  and  wonderful  in  these 
things ;  but  that  perfection,  which  immensity  contains, 
is  greater  and  more  wonderful  still.  We  must,  therefore, 
direct  our  views  to  the  intellectual  world,  and  attempt  to 
form  a  conception  of  a  system,  more  fair,  more  beauti- 
ful, and  more  sublime,  than  that  which  is,  or  any  one 
that  ever  can  be,  the  object  of  sensation.  Here  imagina- 
tion  may  exert  all  its  power,  without  a  possibility  of  ev- 
er exceeding  the  bounds  of  truth  and  reality ;  here  the 
contemplative  mind  may  be  furnished  with  endless  em- 
ployment for  all  its  rational  faculties.  Eternity  itself  is 
not  too  long  to  be  spent  in  exploring  the  boundless  rich- 
es of  immensity. 

That  the  present  material  system  is  imperfect  is  cer- 
tain for  this  plain  reason ;  because  it  is  mutable  and  ca- 
pable of  receiving  new  improvements.  But  if  it  should 
be  improved,  to  the  highest  possible  degree,  so  as  to  have 
all  that  perfection  of  which  it  is  capable  of  being  the  sub- 
ject, it  would  not,  even  then,  be  any  more  perfect  than 
that  part  of  immensity  now  actually  is,  in  which  the  im- 
proved system  v/ould  be  contained.  For  every  part  of 
immensity,  into  which  any  created  existence  has  been,  or 
('ver  can  he  introducv?d,  is  now  actually  as  perfect  as  the 

D 


S6  ON  INFINITE  PERFECTION  [Part  I 

created  existence,  after  all  its  possible  improvements, 
ever  can  be.  Immensity,  therefore,  now  actually  con> 
tains  all  possible  perfection.  For  every  part  of  immen^ 
sity,  independent  of  all  created  existence,  actually  is, 
even  nov/,"  considered  in  itself,  according  to  the  degree 
of  it,  absolutely  perfect ;  the  whole  sum,  therefore,  of  all 
the  parts  existin^^  together  in  a  state  of  inseparable  union, 
necessarily  constitutes  one  universal,  independent,  immu- 
table and  eternal  system  of  infinite  absolute  perfection. 
And  consequently  such  is  the  nature  of  this  inexpressi- 
bly grand,  this  incoru:eivubly  sublime  system,  as  to  ren- 
der it  utterly  incapable  of  ever  receiving  any  alteration 
or  higher  degree  of  peifection,  by  (he  introduction,  and 
endless  improvement,  of  ten  thousand  times  ten  thousand 
worlds  of  created  existence.  For,  according  to  what 
has  been  observed,  all  the  perfection,  that  ever  can  poa- 
sibly  belong  to  such  a  number  of  worlds,  and  countless 
millions  more,  does  now  actually  belong  to  immensity 
itself,  independent  of  them  all.  That  is,  the  greatest  pos- 
sible perfection,  that  ever  can  flow,  even  from  a  whole 
eternity,  relative  to  any  mutable  system,  is  now  alreadj- 
actually  contained  in  that  one  present,  universal,  immu- 
table system  of  infinite  absolute  perfection,  which  consti- 
tutes immensity.  Here,  then,  is  an  object  worthy  of  the 
delightful  contemplation  even  of  an  Infinite  Mind  ;  and 
therefore  an  object  supremely  worthy  of  the  most  vigo- 
rous and  unintcrmitted  attention  of  all  percipient  beings, 
who  belong  to  the  mutable  system,  and  still  retain  a  ca- 
pacity of  endless  improvement  in  knowledge  and  happi- 
ness. Though  it  is  an  object  too  great  for  the  compre- 
hension of  any  finite  intellect ;  yet  it  is  an  object  of  which 
a  conception  may  be  formed,  expanding  wide,  and  wider 


.Chap.  I.]  ON  INFINITE  PERrECTIOK.  21 

Still,  in  endless  progression.  Here  reason  and  imagina- 
tion, uniting  their  whole  strength,  may  always  operar-  m 
concert  to  form  a  conception  of  a  system,  the  most  grand, 
the  most  beautiful,  the  most  excellent  and  the  most  sub- 
lime, without  a  possibility  of  ever  surpassing  the  bounds 
of  actual  truth  and  present  reality.  Here  is  an  ob- 
ject, even  an  actual,  present  object,  in  the  view  of  which 
the  rational  soul  may  travel  on,  and  ail  along,  as  it  pur- 
sues the  pleasant  path,  will  see  new  wonders  of  increas- 
ing magnitude,  to  excite  its  rapturous  admiration,  con^ 
tinually  rising,  one  after  another,  in  the  most  agreeable 
succession.  And  after  having  thus  travelled,  for  millions 
of  ages,  will  find  its  deHghtful  journey  but  just  begun. 

Since  there  is,  in  reality,  such  an  object  as  has  been 
described ;  and  even  an  object,  which,  in  respect  to  its 
magnitude,  infinitely  exceeds  the  power  of  all  description^ 
it  follows,  that  there  is  something,  intirely  distinct  from 
any  thing  that  can  be  found  in  any  part  of  the  material 
universe,  which,  being  always  actually  present,  continu- 
ally claims  our  most  solemn  attention  ;  viz.  that  myste- 
rious, stupendous  existence,  which  in  its  own  essential, 
wnderived  nature,  universally  implies  absolute  perfection ; 
and  which,  therefore,  if  every  part  of  creation  was  anni- 
hilated, would  still  remain  the  same.  This  is  that,  with 
which  we  are  at  all  times,  and  every  where  encompas- 
sed ;  that  in  which  "  we  live,  move,  and  have  our  be- 
ing ;"  and  that  which,  on  every  side,  "  around,  above, 
below,"  extends  to  infinity. 

It  may,  therefore,  justly  excite  the  greatest  astonish- 
ment, in  every  serious,  reflecting  mind,  to  think  what 
vast  numbers  of  the  human  race,  v/ho  call  themselves-. 


^8  ON  THE  DIVINE  MIND.  £Part  t. 

rational  beings,  should  have  been  through  the  whole  of 
life,  even  \o  the  present  hour,  so  busily  engaged  in  the 
eager  pursuit  of  tliose  shadowy  forms  of  happiness, 
which  make,  alternately,  a  momentary  appearance,  and 
then  vanish  away,  as  never  to  have  once,  like  Moses, 
'*  turned  aside  to  see  this  great  sight.'* 


CHAPTER  II. 

ON  THE  DIVINE  MIND. 

Infinite  absolute  perfection  necessarily  has,  in  the 
very  nature  of  it,  an  immutable  and  eternal  agreement 
with  itself.  This  absolute,  independent,  immutable  and 
eternal  agreement,  consisting  in  perfect,  simple,  indi* 
visible  UNITY,  or  1,  is  what  we  call,  the  divine  mind; 
that  is,  the  deity  himself. 

The  Deity  is  that  universal,  immutable,  and  eternal 
percipient  principle,  who  always  has  infinite  absolute  per- 
fection for  the  direct,  immediate,  and  intuitive  object  of 
his  perception.  He,  and  he  alone,  perceives,  at  one  all- 
comprehensive  view,  that  amazing  object,  on  the  nature 
and  magnitude  of  which  wc  have  made  some  observa- 
tions. 

The  Deity  has  an  immediate  relation  to,  that  is,  an  im- 
mediate connection  with,  the  whole  and  every  part  of 
immensity  ;  and  therefore  is  Omnipresent.  He  has  an 
agreement  with  all  possibility,  that  is  all  power;  and 
therefore  is  Omnipotent.     He  comprehends  at  one  view 


Chap.  II}  ON  Till:  OiVlNE  MIND.  29 

the  whole  of  immensity  and  eternity  ;  and  thereibre  is 
Omniscient.  He  always  has  absolute,  infinite,  immuta- 
ble, and  eternal  perfection  for  the  immediate  object  of 
his  perception ;  and  therefore  is  absolutely,  infinitely^ 
immutably,  and  eternally  Holy,  Just,  and  Good. 

There  is  one,  and  but  only  one,  absolute  agree- 
ment of  infinite  perfection  with  itself;  there  is,  there^. 
fore,  One,  and  but  only  One,  living  and  true  God.  The 
agreement  of  infinite  perfection  with  itself  is  perfectly 
simple^  that  is,  uncompounded ;  therefore  the  Deity  is 
one  perfectly  pure,  simple,  that  is,  uncompounded  Be- 
ing ;  not  consisting  of  different  parts  of  various  magni- 
tudes. He  does,  as  we  have  already  observed,  compre- 
hend  at  one  view,  the  whole  of  eternity  as  well  as  im- 
mensity ;  and  therefore  it  is  impossible,  that  by  the  ta- 
king place  of  any  event,  in  any  particular  period  of  fu- 
turity, his  knov/ledge  should  be  increased  ;  or  that  any 
new  improvement  should  ever  be  made  in  that  infinite 
absolute  perfection,  which  is,  even  now,  necessarily  im- 
plied in  immensity.  Consequently,  none  of  those  suc- 
cessive changes,  in  the  mutable  system  of  things,  which 
variously  affect  the  minds  of  finite  beings,  can  ever  make 
any  alteration  in  the  Omniscient  Mind.  *'  He  is  of  one 
mind,  and  who  can  turn  him  ?'' 

When  we  would  express  the  universal  nature  and  es- 
sential properties  of  the  Divine  Mind,  consisting  in  the 
agreement  of  absolute  infinite  perfection  with  itself,  all 
language,  in  common  use,  intirely  fails :  w^e  shall  be  un- 
der a  necessity,  therefore,  of  adopting,  in  some  instances, 
a  new  phraseology.  In  order  to  express  one  essential^ 
universal  property,  of  that  one  immutable  and  eternal 
agreement  of  infinite  absolute  perfection  with  itself,  in 


CJC  on  the  divine  mind.  [Part  h 

which  the  Divine  Mind  consists,  we  shall  call  it,  the  ab.- 

60LUTE    PRESENT  ;    OF,  THE   ABSOLUTE   IS. 

The  absolute  Present  eternally  remains  immutably  the 
same.  It  always  was  the  same  as  it  is  now  ;  it  is  now 
the  same  as  it  always  was  and  it  always  will  be  the  same 
as  it  is.  It  never  was  future^  and  never  will  be  past.  It 
is  essential  to  the  very  nature  of  it  to  be  always,  and  eve- 
ry  where  present.  The  mode  of  expression,  therefore, 
to  be  used  in  speaking,  of  it,  must  be  absolute,  by  say- 
ing,  That  it  is,  and,  That  it  is  what  it  is.  The 
proper  name  of  it,  therefore,  and  that  which  is  peculiar- 
ly expressive  of  its  essential  nature,  when  used  in  the 
first  person,  must  be. ...I  am;  or,  I  am  what  1  am. 
And  this  is  the  true  import  of  the  term,  Jehovah  ;  which 
signifies,  the  Being  who  is  ;  or,  the  Being  who  was,  who 
is,  and  who  will  be  ;  that  is,  the  one  infinite,  immutable, 
and  Eternal  Being,  whose  essential  nature  it  is  to 
BE  ;  that  is,  to  be  present,  at  all  times,  and  in  all  places ; 
•who  is  "  the  Father  of  lights  from  whom  proceeds  every 
good  and  perfect  gift  ;  and  with  whom  there  is  no  varia- 
bleness  nor  shadow  of  turning." 

**  And  Moses  said  unto  God,  Behold,  when  I  come 
unto  the  children  of  Israel,  and  shall  say  unto  them,  The 
God  of  your  fathers  hath  sent  me  unto  you  ;  ^nd  they 
L,hall  say  unto  me,  What  is  his  name  ?  what  shall  I  say 
unto  them?  And  God  said  unto  Moses :  I  am  w^hat  I 
AM  :  and  he  said :  thus  shalt  thou  say  unto  the  children 
of  Israel:  I  am  hath  sent  me  unto  you.'^  (Exod.  iii, 
13,  14.) 

On  the  agreement  of  infinite  absolute  perfection  with 
itself;  that  is,  on  the  Divine  Mind;  or,  on  the  ab- 
bolutc  PRESENT;  cvcry  thing  that  actually  exists  in  the 


Caap.  12]  ON  THE  DIVINE  MiNtJ.  51 

wliole  universal  system,  Intirely  depends.  And  not  only 
all  actual,  but  also  all  possible  existence,  intirely  depends 
on  the  absolute  Present.  For  with  respect  to  whatever 
can  exist,  through  a  whole  eternity,  the  possibility  of  it 
does  even  now  actually  belong  to  the  absolute  Present. 
On  the  absolute  Present,  therefore,  all  things,  both  actu- 
al and  possible,  intirely  depend. 

Take  away  the  absolute  Present.... the  absolute  i:^,  that 
alLconnccting,  all-sustaining  principle,  and  what  v.ill  re- 
main ?  Absolute,  universal  nothing.  If  tlierc  is  no  ab- 
solute Present... .no  is  ^  then  there  is  no  truth... .no  reali- 
ty....no  existence.. ..no  immensity.... no  eternity.  But 
there  is  an  absolute  Present  ;  the  unalterable  nature  of 
which  is  TO  be. ...to  be  something  that  is  present.. ..some-' 
thing  that  is  present  in  this  place  ;  and  something  that  is 
present  in  all  other  places,  throughout  immensity..,. some  =• 
thing  that  is  present,  at  this  time  ;  and  something,  that 
will  be  present,  in  every  succeeding  time,  throughout 
eternity.... something  which,  though  it  is  absolutely  one 
and  indivisible,  being  perfect  unity,  and  therefore,  not 
consisting  of  different  degrees  of  magnitude,  yet  is  inf^-^ 
nitely  great,  considered  as  sustaining  an  infinity  of  rela- 
tions. For  it  relates  to  all  possibility  or  pov/er....to  eve- 
ry part,  and  the  whole  of  immensity.... to  every  part  and 
the  whole  of  eternity.. ..to  all  truth  ;  all  rcalilj^ ;  and  all 
existence. 

And  now,  let  all  the  rational  faculties  of  the  soul,  uni- 
ted with  all  the  povvers  of  imagination,  be  called  forth 
into  the  most  vigorous  exercise  ;  and  let  us  try  our  ut- 
most strength  and  skill  to  see  if  we  can  find  a  jJace,  in 
any  part  of  the  boundless  universe  ;  or  look  forward  to 
any  period,  in  endless  futurity,  in  uhich  we  can  be  free 
from  any  dependence  on,  or  connexion  with,  the  abi©- 


62  ON  TilK  DIVINE  MIND.  [Paii  i; 

lute  Present.... the  infinite  I  am  ;  wliich  is  alvvciys,  and 
every  where  present.... present  in  heaven,  earth  and  hell. 
"  O  Lord,  thou  hast  searched  me  and  known  me* 
Thou  knowest  my  down-sitting  and  mine  up-rising : 
Thou  understandest  my  thought  afar  ofF.  Thou  com- 
passest  my  path  and  my  lying  down,  and  art  acquainted 
with  all  my  ways.  For  there  is  not  a  word  in  my  tongue, 
but,  lo,  O  Lord,  thou  knowest  it  altogether.  Thou 
hast  beset  me  behind  and  before,  and  hast  laid  thine 
hand  upon  me.  Such  knowledge  is  too  wonderful  for 
me  :  it  is  high,  I  cannot  attain  unto  it.  Whither  shall  I 
go  from  thy  Spirit  ?  or  whither  shall  I  flee  from  thy 
presence  ?  If  I  ascend  up  into  heaven,  thou  art  there  : 
if  I  make  my  bed  in  hell,  behold,  thou  art  there.  If  I 
take  the  wings  of  the  morning,  and  dwell  in  the  utter- 
xnost  parts  of  the  sea,  even  there  shall  thy  hand  lead  me^ 
and  thy  right  hand  shall  hold  me.  If  I  say,  surely  the 
darkness  shall  cover  me  :  even  the  night  shall-  be  light 
about  me.  Yea,  the  darkness  hideth  not  from  thee  ; 
but  the  light  shineth  as  the  day  :  the  darkness  and  the 
light  are  both  alike  to  thee."     (Psalm  cxxxix.  1— -12c) 

"  Lord,  thou  hast  searchM  and  seen  me  through  ,: 

"  Thine  eye  commands  with  piercing  view 

'*  My  rising  and  my  resting  hours, 

<<  My  heart  and  flesh  with  all  their  powers. 

"  My  thoughts,  before  they  are  my  own^ 
''  Are  to  my  God  distinctly  known : 
^>  He  knows  the  words  I  mean  to  speak 
"  E'er  from  my  opening  lips  they  break, 
"  Within  thy  circling  power  I  stand  ; 
"  On  every  side  I  fiud  thy  hand  : 
•'  Awake,  asleep,  at  liome,  abroad, 
"  I  asa  surrounded  still  v/ith  God, 


Chap.  II.j 


ON  THE  DIVINE  MINB.  33 


«  Amazing  knowledge,  vast  and  great ! 

*f  What  large  extent,  what  lofty  height  I 

«  My  soul,  with  all  the  powers  I  boast, 

"  Is  in  the  boundless  prospect  lost. 

«  O  may  these  thoughts  possess  my  breast, 

"  Where'er  I  rove,  where'er  I  rest ! 

"  Nor  let  my  weaker  passions  dare 

«  Consent  to  sin....for  God  is  there."  Watts. 

The  absolute  Present. ...the  great  I  am;  that  is, the 
agreement  of  mfinit«  absolute  perfection  with  itself;  that 
is,  the  Deity  ;  that  Omniscient,  Omnipotent  Mind,  who, 
having  infinite  absolute  perfection,  as  the  object  of  his 
perception,  is  absolutely  pure,  simple,  indivisible,  immu- 
table and  eternal ;  is  the  supreme  Governor  of  all  worlds ; 
by  him  they  were  created  ;  on  him  they  intirely  depend  ; 
and  to  him  they  all  absolutely  belong :  for  with  him  all 
actual  and  possible  existence  is  connected.     Consequent- 
ly, we  have  a  connexion  v/ith  him  ;   a  connexion  which 
is  indissoluble,  and  therefore  of  endless  duration.     Our 
indissoluble  connexion  with  the  Deity,  (as  will,  in  its 
proper  place,  be  shown)  results  from  the  nature  of  that 
immaterial   principle  of  perception,  which  we  possess. 
How    interesting,  then,  is  our  situation.... how  awfully 
solemn  !  We  have  commenced  an  existence,  which  must 
inevitably  continue  forever  I     We  are  not,  however,  al- 
ways to  remain  here ;   but  must  enter  into  a  new  state  of 
existence ;    the  difference  between  which,   and  that  in 
which  we  now  are,  is  great  beyond  all  conception.     And 
into  this  new  state  we  must  very  soon  be  introduced ; 
even  as  soon  as  death  shall  cut  the  thread... .the  slender 
thread,  that  now  ties  us  to  this  transitory  scene  of  things. 
Since  there  is  absolute  perfection;  and  since  there  is 
a    universal  percipient  principle.. ..an  Infinite  Mind... .a 


3^  ON  THE  DIVINE  MIND.  [Pari  L 

God ;  who  can,  and  who  must,  from  the  necessity  of 
his  own  nature,  have  a  complete  conception  of  the  ama- 
zing whole  ;  certainly  we,  who  have  an  indissoluble  con- 
nexion with  him,  and  a  most  strict  accountability  to  him, 
are  called  upon,  in  a  voice  louder  than  thunder,  to  make 
it  the  object  of  our  constant  care  and  ultimate  concern  to 
hv^ve  all  our  thoughts  and  all  our  practice  regulated  in 
conformity  to  these  solemn  realities. 

We  have  no  occasion  to  rove  abroad  in  search  of  evi- 
dence for  the  existence  of  the  Deity.  For  we  have  the 
evidence  within  ourselves,  and  all  around  us,  on  every 
side  ;  evidence  which,  with  our  eyes  open,  we  must  una- 
voidably see.  As  a  person  in  the  open  air,  in  the  midst 
of  a  clear  day,  must,  with  his  eyes  open,  unavoidably 
see  the  light.  It  is  true,  as  we  have  already  observed,  a 
person  may  shut  his  eyes,  and  in  this  situation,  not  see- 
ing the  light,  may  deny  its  existence.  But  all  that  he 
can  gain,  in  such  a  case,  will  be  only  the  exposure  of  his 
own  perverseness  and  folly. 

Be  it  remembered  ;  That  it  is  "  the  fooU  who  hath  said 
in  his  heart,  "  There  is  no  God." 

Let  there  be  a  true  explanation  of  \vha.t  is  to  be  under- 
stood by  the  Divine  Mind ;  that  is,  that  universal  perci- 
pient principle,  which,  at  one  all-comprehensive  view 
perceives  the  whole  of  infinite  absolute  perfection,  and 
the  evidence  of  its  reality  will  become  irresistible.  Such 
an  explanation  may  be  considered  (to  speak  in  figurative 
language)  as  the  opening  of  the  eyes  to  that  light,  which, 
whether  the  eyes  are  open  or  shut,  continually  shines 
with  equal  splendour. 

The  absolute  Present  is  that  on  which  the  universal 
system  intircly  depends;  and  therefore  is  that  without 


ehap.  11]  ON  THE  DIVINE  MIND.  55 

which  the  whole  is  at  once  dissolved,  that  is,  reduced  to 
nothing;  and  consequently  we  ourselves  do  not  exist. 
But  we  certainly  know,  that  we  do  exist.  And  if  any 
should  be  so  inconsistent  as  to  say,  That  he  doubts  his 
own  existence;  he  must  be  reminded,  that,  in  the  pres- 
ent case,  evcndoubt  implies  absolute  certainty.  For  non- 
existence cannot  doubt.  The  conclusion,  therefore,  is 
inevitable.  There  is  an  absolute  Present.. ..an  absolute 
IS  ;  or,  in  other  terms:  There  is  a  God.  Because  a 
description  of  the  absolute  Present  is  the  very  same  as  a 
description  of  all  the  essential  properties  of  Deity.  For 
by  the  absolute  Present  is  meant  that  one  individual,  iden- 
tical Being  or  Essence,  which  has  been  from  eternity,  is 
now,  and  always  will  be,  every  where  present ;  and  which, 
in  its  own  nature,  is  perfectly  pure,  simple,  indivisible, 
and  immutable  ;  which  no  corporeal  eye  has  ever  seen, 
nor  ever  can  see.  It  is  that,  whose  essential  property  it 
is.. ..TO  BE  ;  and  to  be  forever  what  it  is  ;  or,  as  we 
have  already  observed ;  it  must,  in  the  use  of  the  first 
person,  be  called....!  am.  From  what  has  been  said  in 
the  description  of  the  absolute  Present,  it  is  evident,  that 
it  is  that^  which  pervades  immensity  and  inhabits  eter- 
nity ;  and  therefore  is  the  same  as  that  Omniscient,  all- 
comprehending  Mind,  which  has  infinite  absolute  per- 
fection for  the  object  of  its  perception. 

The  absolute  Present  is  something  which,  on  account 
of  the  iiifinite  number  of  relations  it  sustains,  is  infinitely 
great ;  for  it  is  every  where  present ;  that  is,  it  has  an 
immediate  relation  to  the  whole,  and  to  every  part  of  im- 
mensity. In  this  view  of  it,  therefore,  it  is  infinitely  be- 
yond the  comprehension  of  any  finite  mind.  x\nd  this 
will  always  be  the  case;  even  though  the  finite  mind 


JO  UN  THE  DIVINE  MIND.  [Part  L 

should  forever  continue  to  be  enlarged  by  the  most  rap. 
id  series  of  progresbive  improvements. 

The  absokite  Present,  as  we  have  before  repeatedly  ob- 
served, is  the  same  as  the  agreement  of  immensity  ;  that 
is  the  same  as  the  agreement  of  absolute  perfection, 
-with  itself ;  it  is,  therefore,  immutable  and  eternal.  And 
it  is  infinitely  great ;  not  as  consisting  of  different  de- 
<rrees  of  magnitude  ;  but  as  having  a  connexion  vi^ith, 
and  being  the  very  basis  or  foundation  of,  all  actual,  and 
all  possible  existence.  It  is,  as  we  have  said,  the  perci- 
pient principle  of  infinite  perfection  ;  that  is,  it  is  that, 
which  immediately  perceives,  and  completely  compre- 
hends, the  whole  of  immensity.... the  whole  of  infinite 
absolute  perfection ;  and  is  the  same  as  what  v/e  ca  11 
THE  Deity. 

.  The  absolute  Present.... the  infinite  I  am,  is  something 
that  always  was.  For  to  say,  that  there  ever  was  a  time 
when  it  was  not,  implies  a  direct  contradiction.  If  you 
imagine  that  it  can  be  consistently  supposed,  that  there 
ever  was  a  time,  when  there  was  no  Present ;  then,  for 
your  own  conviction  make  the  attempt  to  form  a  sup- 
position of  this  kind.  To  say.  There  vt^as  a  time,  when 
there  was  no  present,  is  the  same  as  to  say.  There  never 
was  such  a  time ;  that  is,  it  is  the  same  as  to  say.  Such 
a  time  never  was  present.  To  say.  That  any  thing  was^ 
or  has  been^  whether  we  speak  of  time,  or  any  thing  else 
whatever,  is  the  same  as  to  say,  That  it  was,  or  has  been 
PRESENT.  Again;  to  say.  That  any  thing  actually  is^ 
or  -will  he,  is  the  same  as  to  say.  That  it  iy,  or  will  be 
PRESENT  Therefore,  we  never  can  suppose,  that  there 
ever  was,  is  now,  or  ever  will  be,  any  thing  whatever, 
without  supposing,  that  there  is  an  absolute  pres- 


Chap.  II/j  ON  THE  DIVINE  MIND.  ^ 

ENT.     Hence  it  is  evident,  that  we  never  can  muke  one 
single  affirmation,  respecting  any  thirjg  whatever,  with- 
out   bringing  into  view  an    absolute     present    of 
which  we  must  always  say,  That  it  is;  or  when  ex- 
pressed in  the  first  person,   the  name,  significant  of  the 
essential  nature  of  this  absolute  Present,  will  be  I  am. 
From  the  preceding  representation  it  must  ap}>ear  to 
all,  who,  divesting  their  minds  of  prejudice,  examine  the 
subject  with  impartial  attention,  irresistibly  evident,  that 
there  is  an  Omnipresent  Deity.... an  infinite,  universal 
Mind,  who,  at  one  immediate,  intuitive  view,  complete- 
ly comprehends  the  whole  system  of  thini^s,  both  actual 
and  possible,  in  all  their  infinite  variety  of  connexions, 
relations,  and  dependencies.    Therefore  to  say,  or  even 
attempt  to  imagine.  That  there  is  no  God,  is  the  great- 
est degree  of  impiety,  madness,  and  folly. 

Man,  in  regard  to  his  mind,  as  we  are  informed  by 
the  sacred  writers,  was  made  in  the  image  of  God  ;  be- 
cause the  human  mind,  in  resemblance  of  the  Deity,  is, 
in  its  essence,  simple,  indivisible,   immaterial,   and  im- 
mortal.    These  are  some  of  the  properties,  which  may 
be  considered  as  constituting  the  natural  image  of  God. 
But  though,  in  regard  to  his  natural  image,  (as  in  meta- 
phorical language  it  is  called)  there  are  some  respects, 
in  which  there  is  a  resemblance  between  the  Divine,  and 
the  human  mind ;  yet  there  are  others,  in  which  there  is 
an  infinite  dissimilarity.      We  shall,  in  this  place,   only 
just  mention  a  few  things,  by  which  every  created  mind, 
and  the  human  mind  in  particular,  is  perfectly  distin- 
guished from  the  Deity. 

1.  There  was  a  time  vv^hen  the  human  minrl  (and  the 
same  is  to  be  observed  respecting  every  created  mind) 


3^  ON  THE  UIVINE  MIND.  [Part  L 

had  no  actual  existence.     But  the  Deity  coexisted  with 
eternity. 

He,  being  the  infinite  I  am,  the  one  absolute  Present j 
whch  now  is,  and  always  was,  existed  before  time  be- 
gun that  succession,  which,  having  already  commenced, 
is  now  to  continue  forever;  there  never  was  a  time, 
therefoi-e,  when  he  did  not  exist.  It  cimnot  be  said, 
that  he  has  existed  only  in  one  time,  or  any  finite  num- 
ber  of  times ;  for  he  has  existed  through  a  whole  eter- 
nity. 

2,  The  human  mind,  with  all  its  possible  improve- 
ments, can  have  only  a  limited  conception  of  objects,  in 
respect  to  their  magnitude,  number,  and  variety.  But 
the  Deity  always  has  an  absolutely  perfect  view  of  a 
universal  system  of  boundless  magnitude,  with  all  the 
objects,  infinite  in  number,  and  endless  in  variety,  which 
it  contains. 

3.  The  human  mind  has  no  positive  perceptions,  but 
only  what  are  continually  varying  by  a  constant  succes- 
sion. Each  one,  that  flows  from  the  future,  has  a  mo- 
mentary existence  in  the  present,  and  then  forever  re- 
tires to  the  past.  The  human  mind  also  frequently  has 
perception  of  the  negative  kind  ;  which  being  directly 
opposite  to  positive  perception,  constitutes  what  is  called, 
pain,  or  miserij  ;  and  which  is  the  consequence  of  pre- 
vious positive  perception,  having  falsehood  for  its  object. 
But  the  Deity's  perceptions  are  all  immutably  perma- 
nent ;  without  any  succession  or  variation.  They  never 
were  future,  and  never  will  be  past ;  but  they  are  all 
present,  and  will  eternally  continue  to  be  the  same  as 
they  are.  And  since  the  Deity  always  has  an  unerring 
view  of  all  objects  according  to  the  most  exact  truth  and 


^hap.  II,]  ON  THE  DIVINE  MIND.  39 

reality  oF  things ;  it  being  absolutely  inconsistent  with 
his  nature  to  have  any  correspondence  with  falsehood  ; 
therefore  all  his  perceptions  are  positive,  and  he  never 
can  possibly  have  any  of  the  negative  kind.  Therefore 
he  is,  in  his  own  blessed  nature,  absolutely  incapable  of 
pain  or  misery. 

4.  The  human  mind  can  have  no  positive  perception, 
but  only  through  the  intervention,  or  by  the  instrumen- 
tality of  some  medium.  Hence  a  system  of  organized 
matter  is  an  essential  prerequisite  in  order  to  furnish  the 
finite  mind  with  positive  perception.  But  the  Deity  has 
a  most  direct  and  immediate  view  of  all  the  objects  of 
his  perception,  without  the  intervention  of  any  medium 
whatever.  Therefore  his  perceptions  have  no  depen- 
dence on  matter  nor  motion,  nor  on  any  created  exist- 
ence whatever.  And  it  is  never  the  case  (as  it  is  with 
regard  to  the  perceptions  that  belong  to  a  finite  mind) 
that  his  perceptions  ever  vary  according  to  the  various 
successive  changes  that  are  continually  taking  place  in 
the  system  of  mutable  existence. 

We  perceive  things  according  to  their  appearance ; 
and  since  they  may,  in  some  cases,  appear  to  us  differ^- 
ent  from  what  they  are  in  reality,  we  are  liable  to  be 
deceived.  But  the  Deity,  since  he  views  all  the  objects 
of  his  perception  intuitively,  just  as  they  are  in  them- 
selves, is  beyond  all  possibility  of  deception. 

And  even  all  finite  beings  of  that  class,  who  will  even- 
tually be  admitted  to  a  confirmed  state  of  perfect  happi- 
ness ;  though  they  will  still  have  a  view  of  all  the  ob- 
jects of  their  perception  according  to  the  appearance  they 
make ;  yet  by  the  very  nature  of  their  state,  being  pla- 
ced  infinitely  beyond  the  reach  of  all  false  appearance, 


4C  ON  THE  DIVINE  PERCEPTION.  t^^art  I 

will  be  absolutely  incapiible  of  ever  being  deceived. 
They  will,  therefore,  have  no  false  perception  ;  and  con- 
sequentlv,  they  never  will  have  any  perception  of  the 
negative  kind,  or  that  in  which  pain  or  misery  consists. 
For  with  respect  to  all  those  of  this  description,  will  be 
completely  fulfilled  what  is  written:  '^And  (iod  shall 
wipe  away  all  tears  from  their  eyes  :  and  there  shall  be 
no  more  death,  neither  sorrow  nor  crying,  neither  shall 
there  be  any  more  pain."     (Rev.  xxi.  4.) 


CHAPTER  HL 

ON  THE  DIVINE  PERCEPTION 


I 


N  the  universal  system,  m  which  the  Deity  is  the 
soul  or  living  principle,  who  sustains  the  whole,  and  on 
whom  the  whole  depends,  there  are  four  things,  each  of 
which  requires  a  distinct  consideration. 

First:  The  object  of  Divine  Perception;  which  as 
we  have  already  observed,  (chap.  1 )  is  absokite  perfec- 
tion ;  or  immensity,  with  all  its  parts,  infinite  in  num- 
ber  and  variety.  Amazing  object  !....An  object  too  great 
ever  to  be  comprehended  by  any  finite  mind.  It  is  an 
object,*  which,  in  respect  to  its  boundless  magnitude, 
none  but  an  infinite  mind  can  conceive. 

Secondly  :  The  universal  percipient  principle  ;  that  is, 
the  Divine  Mind,  or  the  Deity  ;  who  is  infinitely  great ; 
and  whose  greatness  results,  not  from  different  degrees 
of  magnitude,  increasing  to  infinity,  (^for  the  Divine  Mind 


ghap.  Ill]  ON  THE  DIVINE  PERCEPTION.  41 

is  absolute  unity,  or  I)  but  from  the  infinite  number  of 
relations  he  sustains.     For  he,  though  one  pure,  sim- 
ple, indivisible  Essence,  yet  has  a  relation  to  the  whole 
and  every  part  of  immensity.     He  is,  therefore,  incom- 
prehensible by  all  but  himself. 

Thirdly:  The  Divine  Perception  itself;  or  that  rela- 
tive perfection,  which  has  a  complete  correspondence  to, 
that  is,  a  perfect  agreement  with,  absolute  perfection. 

Fourthly  :  The  eternal  agreement  of  Relative,  with  Ah- 
solute  Perfection :  Or,  in  other  terms,  expressive  of  the 
same  idea  ;  the  eternal  agreement  of  Divine  Perception 
with  its  object. 

Huving  already  taken  a  general  view  of  the  universal 

object  of  Divine  Perception,  consisting  in  absolute  per. 

fection ;   and  also  the  universal  percipient  principle,  which 

is  the  Divine  Mind ;   we  shall  now  proceed  to  take  a 

general  view  of  the  Divine  Perception  itself. 

Absolute  infinite  perfection,  in  its  agreement  with  it- 
self, necessarily  requires  a  perfect  correspondent ;  that 
is,  it  requires  something  to  perfectly  correspond  to,  that 
is,  perfectly  agree  with,  absolute  infinite  perfection. 
This  perfect  correspondent  is  what  we  call,  Relative 
Perfection ;  because  it  lias  an  eternal  relation  to,  that  is^ 
an  eternal  agreement  with.  Absolute  Perfection.  And 
this  Relative  Perfection  is  the  same  as  the  Divine  Per- 
ception itself.  It  is  the  universal  nature  of  all  true  per- 
ception to  be  relative.  It  relates  to  something ;  it  agrees 
with  some  real  object.  A  true  perception  is  the  percep- 
tion of  something.  Hence  the  Divine  Perception,  being 
in  its  own  nature,  completely  perfect,  because  it  com- 
pletely  corresponds  to  a  perfect  object,  is  the  perfection, 

of  perfection. 

F 


42  ON  THE  DIVINE  PERCEPTION.  [Part  1- 

And  if  it  should  be  enquired ;   What  is  tlie  necessity 
of  there  being  relative  perfection  to  correspond  to  abso- 
lute perfection  ?  the  answer  is,  The  agreement  of  abso- 
lute perfection  with  itself;  that  is,  the  Divine  Mind,  con- 
stitutes this  necessity.    But  perhaps  the  querist,  not  yet 
satisfied,  would  wish  to  enquire  once  more ;  What  is 
the  cause  of  this  necessity  ?    The  universal  answer  to 
this  inquiry  is  ;  This  necessity,  being  in  its  own  nature, 
the  one,  original,  absolute,  immutable,  and  eternal  ne- 
cessity, necessarily  is  what  Jt  is ;   because  there  was,  in 
the  original  state  of  things,  no  possibility  of  its  not 
being  what  it  is.    If  you  say,  That  no  possibility  of 
its  not  being  what  it  is,  is  no  cause  of  its  being  what 
it  is  ;  then,  in  thus  saying,  you  give  a  final  answer  to 
the  enquiry.     For  this  one,  original,  absolute,  immuta- 
ble, and  eternal  necessity,  consisting  in  the  agreement 
of  absolute  perfection  with  itself,  and  which  is  the  same 
as  the  Divine  Mind,  is  not  an  effect  of  any  cause  what- 
ever ;  for  it  is  in  itself,  in  its  own  original  nature,  the 
very  first  cause  of  all  effects. 

Wonderful,  mysterious,  adorable  Necessity  ! 
"  How  shall  I  name  Thee  ?....How  my  labouring  soul 
"  Heaves  underneath  the  thought,  too  big  for  birth  I 
"  Great  system  of  perfecions  !  Mighty  Cause 
«  Of  causes  mighty!  Cause  uncaused  ;  sole  root 
"  Of  nature,  that  luxuriant  growth  of  God. 
"  First  Father  of  effects  !  that  progeny 
**  Of  endless  series  :  where  the  golden  chain*s 
**  Last  link  admits  a  period,  Who  can  tell  ?"  Younu. 

We  shall  now  return  to  the  consideration  of  Divine 
Perception  ;  respecting  which  may  be  observed  the  foL 
lowing  things* 


Chap.  Ill]  ON  THE  DIVINE  PERCEPTION.  43 

1.  This  Divine  Perception  of  which  we  are  now  to 
take  a  general  view,  necessarily  and  essentially  belono-s 
to  the  Deity,  and  to  him  alone. 

In  the  Divine  Mind,  that  is,  the  Deity,  consists  as 
we  have  already  observed,  the  original,  absolute  necessi- 
ty of  there  being  relative  perfection ;  for  the  Deity  beino- 
in  his  own  nature,  a  universal  percipient  principle,  ne- 
cessarily requires  universal  perception  ;  that  is,  relative 
perfection,  completely,  and  eternally  corresponding  to 
absolute  perfection.  Therefore,  relative  perfection,  or  in 
other  words,  divine  perception,  necessarily  and  essential- 
ly belongs  to  the  Divine  Mind,  that  is,  the  Deity ;  it 
belongs  to  him  alone,  and  can  never  belong  to  any  oth- 
er being  whatever* 

For  as  there  can,  in  the  nature  of  things,  be  but  only 
ONE  universal  percipient  principle ;  so  there  can  be  but 
only  ONE  universal  perception;  and  this,  as  we  have 
said,  peculiarly  belongs  to  the  universal  Mind. 

2.  Relative  Perfection  ;    or  which  is  the  same  thinp' 

o 

(as  the  term  is  here  used)  Divine  Perception,  is  perfectly 
pure,  holy,  just,  and  true.  For  it  is  essential  to  the  na- 
ture of  Divine  Perception  to  directly  and  completely  cor- 
respond to  all  things,  as  they  really  are  in  themselves, 
» without  any  intervening  appearance,  and  therefore  it  nev- 
er can  have  any  agreement  with  falsehood.  For  there 
never  can  be  any  perception  corresponding  to  falsehood, 
without  a  false  appearance.  But  Divine  Perception  uni- 
versally has  all  things  as  they  really  are  in  themselves, 
for  its  direct  and  immediate  object. 

Hence  it  is,  in  a  most  strict  and  literal  sense,  **  impos- 
sible for  God  to  lie."  (Heb.  vi.  18.)  For  the  Deity  to 
have  any  false  perception  is  as  impossible,  even  v/ith  a 


44  ON  THE  DIVINE  PERCEPTION.  [Part  i. 

natural  impossibility,  as  it  is  for  him  to  change  from 
an  absolutely  perfect,  to  an  imperfect  being ;  and  this  is 
as  impossible  as  it  is  for  him  to  cease  to  be.  But  does 
not  the  Deity  have  a  perception  of  something  in  regard 
to  falsehood  ?  He  most  certainly  does.  For  he  always 
has  a  perfect  perception  of  universal  truth.  x\nd  since 
it  is  really  true,  that  sin,  consisting  in  transgression  of 
the  divine  law,  is  the  cause,  and  the  only  cause,  of  the 
introduction  of  falsehood  into  the  mutable  system ;  tlie 
Deity  therefore,  has  the  most  extensive  and  unerring 
view  of  the  real  nature  of  sin,  as  being  that  without 
which  no  falsehood,  and  consequently  no  misery,  could 
ever  have  been  introduced  into  actual  existence.  He 
has  a  most  exact  view  of  the  whole  nature  of  sin,  accor- 
ding to  what  it  really  is ;  and  therefore  he  has  a  com- 
plete perception  of  it  as  being  the  most  odious  and  abom^ 
inable,  the  most  vile  and  detestable  of  all  things,  that  ev- 
er can  be  introduced  into  the  system  of  mutable  exist- 
ence, to  which  finite  beings  belong ;  for  into  the  immu» 
table  system  of  Infinite  Perfection,  which  peculiarly  be^ 
longs  to  himself,  sin  never  can  possibly  be  admitted. 

Since  the  Deity  always  has  a  perfect,  perception  of  all 
things,  according  to  the  most  exact  truth  and  reality, 
therefore  he  views  sin,  which  is  the  only  cause  of  false- 
hood,  as  being  the  original  source  of  all  the  mischief 
and  misery,  that  ever  did,  or  ever  can  exist ;  and  conse- 
quently, in  havincr  this  view  of  things,  he  never  has  any 
false,  but  on  the  contrary,  always  has  perfectly  true  per- 
ception.     Hence  it  follows : 

3.  That  the  Divine  Perception  is  all  positive  ;  without 
any  mixture,  even  in  the  least  degree,  of  that  which  is 
of  the  negative  kind* 


Chap.  in.].  ON  THE  DIVINE  PERCEPTION.  ACt 

Though  it  is  not  originally  necessar}^  in  llie  nature  oi' 
things,  yet  is  a  matter  of  fact,  that,  to  finite  beings,  at 
least  to  some  among  them,  belong  two  kinds  of  perccp. 
tion,  directly  opposite  to  each  other  ;  viz.  positive  and 
negative  ;  the  last  of  %yhich  is  known  by  the  name  of 
PAIN  ;  which  is  a  consequence,  resulting  from  false- 
hood,  as  its  productive  cause.  For  a  proof  of  the  real 
existence  of  this  kind  of  perception,  with  relation  to  the 
finite  mind,  nothing  more  is  necessary,  but  only  to  refer 
to  actual  experience  ;  by  which  it  is  confirmed  in  ten 
thousand  times  ten  thousand  melancholy  instances. 

But  to  the  universal  mind  belongs  no  perception,  but 
only  that  which  is  positive  :  it  being  strictly  impossible, 
and  implying  an  absolute  contradiction,  that  there  ever 
should  be  any  of  the  opposite  kind,  or  that  in  which  pain 
or  misery  consists.  For  pain  universally  presupposes 
false  perception ;  from  which  the  Deity  ife,  and  eternally 
must  be,  absolutely  free. 

Hence  it  follows ;  that  since  all  the  Divine  Perception 
is  positive  and  perfectly  pure ;  therefore  the  Deity,  hav- 
ing a  universal,  immutable  system  of  infinite  perfection, 
which  is  peculiarly  his  own,  enjoys,  to  the  utmost  extent 
of  all  possibility,  absolute,  independent,  immutable  and 
eternal  felicity.  Therefore  all  the  expressions  of  infi- 
nite benevolence  and  kind  regard,  which  he  has  mani^ 
fested  towards  those  who  belong  to  the  system  of  muta- 
ble existence,  are  of  the  most  free  and  disinterested  na- 
ture. 

4.  The  divine  perception  is  immutable  and  eternal. 

It  admits  of  no  variation  nor  succession.  It  never  can 
be  diminished  nor  augmented.  It  being  already  abso- 
lutely and  infinitely  perfect,  never  can  possibly  admit  of 


i&  ON  THE  DIVINE  PEIICEP  riON.  [Fart  I/ 

any  new  improvements.  What  it  was  orii^hially,  pre- 
vious to  all  succession  of  time,  it  is  now  :  and  what  it 
is  now,  it  will,  while  time  continues  to  flo\y,  in  endless 
succession  through  a  whole  eternity,  forever  remain. 

5.  The  Divine  Perception  is  infinitely  extensive. 

It  does  at  all  times,  perfectly  correspond  to  the  whole 
and  every  part  of  the  universal  system.  It  corresponds 
to  all  actual  and  all  posi?ible  truth ;  to  the  truth  of  ail- 
that  ever  has  been,  is,  or  will  be.  To  finite  beings  fre- 
quently belongs  that  kind  ot  perception  which  is  calledj 
doubt ;  which  consists  in  the  perception  of  an  imperfect 
degree  of  apparent  evidence.  But  in  ihe  Divine  Percep- 
tion, which  always  has  a  direct  and  imm.ediate  corres- 
pondence to  truth  itself,  widiout  the  intervention  or  in- 
strumentality of  any  particular  medium,  no  such  thing 
as  doubt  can  ever  be  implied.  The  Divine  Perception 
perfecdy  corresponds  to  the  whole  system  of  things,  in 
respect  to  the  infinity  of  their  num!:)er,  their  endless  va- 
riety,  and  all  their  different  degrees  of  magnitude  ;  from 
the  smallest,  through  every  intermediate  gradation,  even 
to  immensity  itself. 


Ottap.  IV.]  ON  TIME  AND  ETERNITY.  47 


CHAPTER  IV. 


ON  TIME  AND  ETERNITY. 


H 


AVNIG  taken  a  general  view  of  the  universal  ob- 
ject of  Divine  Perception  ;  which  object  consists  in  Ab- 
solute Perfection  :  the  universal  percipient  principle ; 
consisting  in  the  agreement  of  Absolute  Perfection 
with  itself;  which  agreement  is  the  very  same  as  the 
Divine  Mind  :  and  Divine  Perception,  which  we  have 
called  Relative  Perfection,  or  the  Perfection  of  Perfection ; 
having  taken  a  view  of  these  three  distinct  things ;  we 
shall  now  proceed  to  a  brief  consideration  of  the  univer- 
sal and  eternal  agreement  of  the  Divine  Perception 
with  its  object ;  that  is  ;  the  universal  and  eternal  agree- 
ment of  Relative,  with  Absolute  Perfection, 

From  the  essential  nature  of  the  Divine  Mind  it  is  ne- 
cessarily required,  that  infinite  perception  should  agree 
xyith  its  infinite  objecto     It  is  necessary,  not  merely  that 
it  should  agree  once^  and  then  agree  no  more  ;  but  it  is 
absolutely  necessary,  that  it   should  always  agree  :    that 
is,  that  it  should  agree  an  infinite  number  of  times; 
or  which  is  the  same  thing ;  that  it  should  have  an  inji'' 
:nite  number  of  agreements.     And  this  infinite  number  of 
agreements  is  that  which  we  denominate  eternity. 
Eternity,  therefore,  is  a  universal  system  of  agreements  ; 
each  one  of  which  agreements,   considered  by  itself,   is 
what  we  call   one  time.     Since  the  universal  percipient 
principle ;  that  is,  the  Divine  Mind,  requires  an  infinite 
number  of  agreements.... agreements  of  Divine  Perception 
with  its  proper  object ;   therefore,  the  Divine  Mind  not 


48  O-N    iKvlE  AND  ETERNITY.  (rPart  I. 

only  pervades  immensity  ;  but  also  (to  use  the  language 
of  scripture)  "  inhabits  eternity," 

A  whole  eternity  has  been  actually  present ;  not  hi 
separate  parts,'  each  one  by  itself,  succeeding  that,  which 
went  before  ;  but  a  whole  eternity  has  been  present,  in 
connexion  witli  itself.  The  connexion  of  a  whole  eter* 
nity  with  itself  is  now  past ;  and  one  individual  time, 
by  itself,  is  now  present ;  that  is,  has  an  immediate  re- 
lation to  the  Absolute  Present.... the  infinite  I  am.  A 
whole  separate  eternity  is  now  future  ;  and  remains  to 
be  present,  every  individual  part  by  itself,  one  after  an- 
other, in  endless  succession.  The  reason  of  this  is,  be- 
cause  the  Absolute  Present,  consisting  in  the  agreement 
of  Absolute  Perfection  with  itself,  which  regulates  the 
whole,  and  on  which  the  whole  depends,  always  requires 
that  when  (according  to  the  explanation  already  given) 
one  whole  eternity  is  past,  one  individual  time  should  be 
present  once ;  and  that,  after  its  having  been  once  pres- 
ent, it  should  be  past.  For  such  is  the  nature  of  the  Ab- 
solute Present,  that  though  it  always  requires,  that  one 
time  should  be  present ;  yet  it  never  will  admit  any  two 
individual  times,  each  one  by  iself,  to  be,  both  present  at 
once ;  or  which  is  the  same  thing ;  it  will  never  admit 
any  one  individual  time,  by  itself,  to  be  more  than  once 
present ;  and  therefore  it  requires,  that  every  individual 
time,  immediately  after  it  has  once  been  present,  should 
be  past. 

As  soon  as  any  one  individual  time,  which  is  now  pres- 
ent,  is  past,  it  will  then  be  separated  from  the  future  ; 
and  beihg  thus  separated,  will  produce  the  want  of  one 
future  time  ;  which  time,  as  soon  as  it  is  wanting  in  the 
future,  will  be  present.     Aixl  immediately  after  it  has 


Chap.  IV  ]  OiNT  TIME   AND  ETERNITY.  49 

once  been  present,  it  will  be  past ;  and  as  soon  as  it  is 
past,  it  will  be  separated  from  the  future  ;  and  being 
thus  separated,  it  will  produce  the  want  of  another  future 
time  ;  which  time,  as  soon  as  it  is  wanting  in  the  future, 
will  be  present,  &c.  as  before,  through  endless  duration ; 
that  is,  till  the  period  arrives,  when,  by  the  continu  illy 
increasing  separation  of  the  past  from  the  future,  a  whole 
eternity  is  intirely  exhausted.  But  the  evidence  of  th^ 
utter  impossibility  that  such  a  period  sliould  ever  arrive, 
is  too  strong  to  be  resisted  by  the  most  pertinacious 
mind. 

Since  it  has  been  observed,  that  a  whole  eternity  has 
been  actually  present ;  some  one,  perhaps,  may  be  dis- 
posed to  inquire  :  When,  or  in  what  one  preceding,  or 
succeeding  time,  was  eternity  present  ?  We  answer  ; 
Eternity  never  has  been  present  in  any  preceding,  nor  in 
any  one  succeeding  time  ;  but  it  has  been  present  in  all 
times  together  ;  that  is,  it  has  been  present  in  eternity  ; 
that  is,  a  whole  eternity  has  been  present  in  connexion 
with  itself.  And  now  perhaps  the  inquirer  would  wish 
to  be  informed ;  How  long,  or  how  many  times,  eterni- 
ty  was  present  ?  The  universal  and  final  answer  to  this 
inquiry  is  ;  That  eternity  was  present  an  infinite  number 
of  times.  It  is  not  however  to  be  supposed,  that  it  was 
present  first  in  one  time,  by  itself,  and  then  present,  in 
another  time,  succeeding  the  first ;  and  then  present  in  a 
third  time,  succeeding  the  second ;  and  so  on  to  infini- 
ty. According  to  a  true  statement  of  the  case,  and  tha-t 
alone  by  which  a  contradiction  can  be  avoided ;  eterni> 
ty  was  present  in  an  infinite  number  of  times  together, 
and  not  in  any  one  time  by  itself,  before  or  after  another. 

For  it  ijjiplies  a  contradiction  to  sup[K)se,  that  eternitv 

G 


50  ON  TIME  AND  ETERNITY.  [Part  1. 

could  ever  have  been  present,  in  any  one  time  alone  ;  it 
has,  therefore,  been  present,  not  in  any  one  time  only ; 
nor  in  any  finite  number  of  times;  but  in  the  whole  of 
eternity  itself :  Or,  in  other  terms,  coinciding  with  the 
answer  to  the  first  inquiry  :  A  whole  eternity'  has  been 
actually  present,  in  connexion  with  all  its  parts ;  that  is, 
in  connexion  with  eternity  itself. 

With  regard  to  time,  three  things  are  to  be  consider-^ 
ecf ;  viz.    The  Past,  the  Present,  and  the  Future.     The 
past  and  the  future  are  separate  times ;  the  future  being 
separate  from  the  present,  and  the  past  separate  from  the 
future.     From  the  separation  of  the  past  from  the  future 
necessarily  results  that  one  individual  time,  which  has  an 
immediate  relation  to  the  Absolute  Present ;  and  on  ac- 
count of  its  having  such  a  relation,  it  is,  in  distinction 
from  the  future  and  the  past,  called,  the  present  time. 
Every  individual  time,  which  is  contained  in  eternity, 
and  now  remains  to  be  present,  will  have  three  distinct 
denominations,     iVs  long  as  it  remains  in  its  separate 
state,  it  will  be  denominated,  future  ;  but  when  it  comes 
into  a  state  of  immediate  connexion  with  the  agreement 
of  absolute  perfection  with  itself,  which  agreement,   we 
have  called,  The  Absolute  Present ;  then  the  individual 
time,  which  is  now  future,  will  be  denominated,  the  pres- 
ent time.    Immediately  after  it  has  once  received  the  de- 
nomination of  the  present  time,  it  will  then  receive  ano- 
ther denomination,  viz.  that  of  the  past.     And  having 
once  received  this  last  denomination,  it  will  forever  re^ 
tain  it. 

It  is  astonishing  beyond  all  expression  to  think  how 
infinitely  extensive  is  every  individual  time,  when  it 
comes  into  a  state  of  imipediate  connexion  with  the  Ab» 


Chap.  IV.3  ON  TIME  AND  ETERNITV.  51 

solute  Present :  for  that  individual  instant  of  time,  which 
is  NOW  present,  extends,  at  once,  through  a  whole  im- 
mensity. It  is  perfectly  inconsistent  to  suppose,  that  one 
individual  instant  of  time  is  now  present  in  one  place, 
and  not  equally  present  in  all  other  places.  It  is  evident, 
therefore,  that  every  individual  instant  of  time,  as  it  suc- 
cessively becomes  present,  that  is,  becomes  immediate- 
ly connected  with  the  Absolute  Present,  extends  at  once, 
through  a  whole  immensity.  It  is  on  account  of  the  infi- 
nitely extensive  nature  of  every  individual  time,  that  it 
is  impossible  that  two  individual  times  should  both  be 
present  at  once.  Hence  it  is,  that  all  the  times,  contain- 
ed in  a  future  eternity,  must  become  present  in  succes- 
sion, one  after  another ;  because  each  one,  when  it  be- 
comes present,  extends  through  immensity ;  therefore, 
it  is  impossible  that  any  m.ore  than  one  individual  time 
should  be  present  at  once. 

The  past  is  forever  increasing  ;  and  as  it  advances 
from  one  degree  to  another,  it  is,  in  every  progressive 
gradation,  separated  from  the  future :  and  consequently 
the  present  is  forever  renewed.  For  as  soon  as  that  indi- 
vidual instant,  which  is  now  present,  is  past,  then  a  new 
time  will  be  present ;  and  when  that  is  past,  then  ano- 
ther new  time  will  be  present,  &c.  to  infinity.  And  all 
this  is  what  the  agreement  of  absolute  perfection  with  it- 
self, that  is,  the  Absolute  Present,  necessarily  requires. 

Let  us  then  make  a  solemn  pause to  indulge  our 

amazement  in  the  view  of  that  wonderful  series  of  ope- 
rations of  infinite  extent,  which  are  performed  with  in- 
conceivable  activity,  by  the  Absolute  Present....the  threat 
I  AM.. ..that  adorable  Being,  who  is,  in  the  sacred  wri- 
tings,  with  the  strictest  propriety,  called,  ''  The  Living 


5^1  ON  TlNili  AND   El'ERNlTV,  [Part! 

God.''  For  he,  with  ceaseless  activity  and  resistless  en- 
ergy, is  engaged  in  a  series  of  operations,  extensive  as 
immensity,  and  durable  as  eternity.  That  series  of  ope- 
rations,  by  which  time  is  made  to  continually  flow  from 
the  future  to  the  present,  and  from  the  present  to  the 
past,  is  continually  carried  on,  with  perfect  uniformity, 
in  all  places ;  by  night  and  by  day,  without  any  inter- 
mission. "  He  that  kcepeth  Israel,"  says  the  Psalmist, 
"  shall  neither  slumber  nor  sleep." 

It  is  astonishing  to  think,  but  yet  it  is  undeniably 
true,  That  a  whole  eternity  has  actually  been  present  ; 
not  in  single,  separate  parts,  one  succeeding  another  y 
but  a  whole  eternity  has  been  present,  in  connexion  with 
all  its  parts.  A  whole  eternity,  in  a  state  of  connexion 
with  all  its  parts,  is  now  past,  to  return  no  more ;  and 
consequently,  a  whole  eternity,  in  a  state  of  separation, 
is  now  future  ;  and  in  that  state  is  forever  to  remain,  as 
the  inexhaustible  fountain.*.. the  boundless  ocean.. ..from 
which  is  now  flowing,  and  will  forever  flow,  in  one  unin- 
terrupted, resisdess  course,  that  amazing  stream  of  tim  e, 
on  which,  in  itself  independent,  all  the  various  changes, 
any  part  of  created  existence  is  capable  of  receiving,  in- 
tirely  depend. 

And  therefore,  if  all  created  existence  should  be  an- 
nihilated, the  succession  of  time  would  still  continue  to 
be  invariably  the  same.  The  supposition  of  universal 
annihilation,  however,  now  comes  too  late  to  ever  be  ad- 
mitted :  because  (as  it  will,  in  its  proper  place,  be  made 
to  appear)  it  is,  by  an  unalterable  decree,  otherwise  de- 
termined. 

And  with  regard  to  Time,  it  must  be  considered  as 
b.eing  something  that  never  was  created  ;  for  it  was  ori- 


Ciiap.  iV.]  t)N  TIME  AND  ETERNiTY.  53 

ginally  contained  in  that  state  of  eternity,  which  is  past, 
and  now  flows  from  that  which  is  future  ;  and  there- 
fore it  will  continue  to  exist  till  eternity  itself  shall  ex- 
pire. But  to  suppose  that  there  is,  within  the  whole  uni. 
versal  system,  any  possibility  of  the  expiration,  that  is, 
the  final  end,  of  eternity,  is  both  impious  and  absurd, 
in  the  highest  imaginable  degree. 

It  may  well  excite  the  most  profound  amazement,  in 
every  contemplative  mind,  to  consider  that  wonderful 
agency,  extending  at  once,  infinitely  wide,  deep,  and 
high ;  and  reaching  forward  in  a  line  of  interminable 
length  by  which  time  is  making  an  endless  transition 
from  the  eternal  future  to  the  eternal  past ;  and  thus  is 
forever  renewing  its  agreement  with  the  Absolute  Pres- 
ent ;  that  inconceivably  active,  living  principle,  which 
performs  the  whole  operation ;  and  which,  at  one  all- 
comprehensive  view,  perceives  immensity,  with  all  it 
contains ;  and  all  that  will,  through  endless  futurity,  be 
introduced. 

A  whole  eternity,  having  already  been  present,  in  a 
state  of  connexion,  is  now  forever  past ;  and  therefore,  a 
whole  eternity  in  a  state  of  separation,  is  now,  and  will 
forever  continue  to  be,  future.  "  Futurity  for  every  fu- 
ture"....that  boundless  source  from  which  proceeds  the 
time,  in  which  we  now  exist ;  and  through  which  v/e 
are  swifdy  advancing  to  meet  the  solemn  and  inexprest 
sibly  important  result  of  our  final  destination. 

Interesting  beyond  all  conception  is  the  present  peru 
od  of  our  existence  ;  because,  from  the  colour,  we  give 
the  time  we  now  possess,  our  future  eternity  is  to  re* 
tJisive  its  whole  complexion. 


54  ON  PliOPOSri  lUNS.  [Part  I. 

"  Eternity  !  tliou  pleasing,  dreadful  thought ! 

"  Through  what  variety  of  untried  being, 

"Through  what  new  scenes  and  changes  must  we  pass  ? 

<'  The  wide,  the  unbounded  prospect  lies  bci'ore  us. 

<'  O,  that  unfathomable  sea  I 

*'  Those  deeps  without  a  shore  ; 
"  Wiiere  living  waters  gently  play, 

"  Or  fiery  billows  roar. 


CHAPTER  V. 

ON  PROPOSITIONS.  POSSIBILITY,  NECESSITY,  CONTINGENCE, 
AND  TRUTH,  ACTUAL  AND  CONDITIONAL. 


w 


E  have  already  taken  a  general  view,  1st,  of  the 
universal  Object  of  Divine  Perception  :  2d,  of  the  uni- 
versal Percipient  Principle  ;  that  is,  the  Divine  Mind  : 
3d,  of  the  universal,  infinite,  immutable  and  eternal  Per- 
ception, which  essentially  belongs  to  the  Divine  Mind, 
that  is,  the  Deity  :  4th,  of  the  Agreement  of  the  Divine 
Perception  with  its  infinite  Object:-- an  Agreement, 
which  extends  at  once  through  a  whole  immensity,  and 
reaches  forward,  in  one  interminable  line,  through  a 
boundless  eternity. 

The  next  thing  would  be  to  consider  the  Divine  Pow- 
er ;  but,  in  order  to  this,  we  must  previously  take  a 
<reneral  view  of  the  nature  of  propositions,  truth,  possi- 
bility, necessity,  &c.  all  which  have  such  an  intimate 
connexion,  that  they  must  be  considered  together,  and 
cannot  well  be  separately  examined. 

A  proposition  is  that,  which  is  expressed  by  a  form  of 


Chap,  v.]  ON  PROPOSITIONS.  S5 

words,  of  such  a  kind,  and  so  arranged,  as  to  compose  a 
complete  sentence.. ..a  sentence  consisting  of  three  parts  ; 
one  of  which  is  called,  the  subject ;  another,  the  predi- 
cate ;  and  that  which  forms  the  connexion  between  the 
subject  and  the  predicate,  is  called  the  copula. 

The  following  sentences  are  propositions ;  viz.  God 
is  an  Oiimipotent  Being.  The  soul  is  an  immaterial  sub- 
stance. Man  is  a  free  agent.  In  the  first  of  these  senten- 
ces, the  term,  God,  expresses  the  subject  of  the  proposi- 
tion ;  the  term,  an  Omnipotent  Being,  expresses  the 
predicate  ;  and  the  term,  is,  expresses  the  connexion 
subsisting  between  the  subject  and  predicate  ;  and  so  of 
the  rest. 

It  is  not  necessary,  however,  that  propositions  should 
always  be  expressed,  exactly  in  the  same  form,  or  by  the 
same  number  of  words.  Thus,  for  instance,  if  we  were 
to  form  a  proposition  relating  to  the  existence  of  matter, 
we  might  indifferently  say,  matter  is  an  actual  existence  ; 
or,  matter  exists  ;  or,  matter  is  something  that  exists  ; 
or,  matter  has  an  existence,  &c. 

Propositions  have  commonly  been  divided  into  affir- 
mative and  negative ;  but  such  a  division  is  not  only 
unnecessary,  but  also  improper.  For  every  proposition, 
properly  so  called,  is  affirmative.  For  it  is  not  true,  that 
v/hat  is  called,  a  negative  proposition,  is,  strictly  speak- 
ing,  a  proposition  itself;  it  is  only  something  \h^t  relates 
to  a  proposition.  Thus,  for  instance,  when  we  say,  That 
twice  two  is  not  seven ;  all  that  we  mean,  in  this  case, 
IS  only  to  say,  That  the  proposition,  "  Twice  two  is 
seven,"  is  not  true. 

A  similar  observation  may  be  made,  respecting  all 
other  negative  forms  of  speaking.     Therefore,  instead  of 


5,0  ON  PROPOSITIOliliJ.  iPanl. 

distinguishing  propositions  into  affirmative  and  negative, 
we  shall  consider  them  all  as  being  affirmative.  Every- 
thing, that  can  with  propriety  be  called  a  proposition,  is 
a  direct  affirmation  ;  an  affirmation,  which  is  sometimes 
true,  and  sometimes  not  true  ;  that  is,  an  affirmation, 
which  sometimes  agrees  with  its  being  true,  and  some- 
times agrees  with  its  not  being  true. 

When  the  subject  of  any  proposition  is  the  same  as 
the  predicate ;  then  that  proposition  is  said  to  be  true. 
To  give  an  example  by  way  of  illustration ;  if  what  is 
expressed  by  the  term  *'  God,"  is  the  same  as  what  is 
expressed  by  the  term,  "  an  Omnipotent  Being  ;"  then 
the  proposition,  "  God  is  an  Omnipotent  Being,"  is  a 
true  proposition.  That  is  ;  when  the  subject  and  the  pre- 
dicate of  any  proposition  are  both  one  and  the  same  ; 
then  that  proposition  is  true  ;  otherwise,  it  is  not  true. 
For  instance,  with  regard  to  the  following  proposition : 
"  Man  is  a  free  agent ;"  if  the  subject,  expressed  by  the 
tern},  "  man,"  is  the  same  as,  that  is,  coincident  with, 
the  predicate,  expressed  by  the  term,  "  a  free  agent  ;" 
then  the  proposition  is  true.  Again  ;  with  regard  to  the 
proposition ;  "  The  human  soul  is  a  material  substance  ;" 
if  the  term,  "  the  human  soul,"  which  constitutes  the 
subject  of  the  proposition,  is  expressive  of  the  same 
thing,  as  the  term,  "  a  material  substance,"  which  con- 
stitutes the  predicate ;  then  the  proposition  is  true ;  but 
if  the  human  soul  and  a  material  substance  are  not  both 
one  and  the  same  ;  then  the  proposition  is  not  true. 

Hence  we  see  wherein  consists  the  universal  distinc- 
tion between  a  true  proposition,  and  any  one  that  is  not 
true.  Every  proposition,  the  subject  of  which  is  the 
same  as  the  predicate,  is,  as  we  have  §aid,  a  true  propo* 


Chap,  v.]  ON  PROPOSITIONS.  57 

sition ;  and  every  proposition,  the  subject  of  which  is 
not  the  same  as  the  predicate,  is  a  proposition  which  is 
not  true. 

Any  proposition,  considered  as  being  true,  (whether 
the  proposition,  considered  in  itself,  is  actually  true  or 
not)  is  what  we  call  the  proposition's  being  true  ;  and 
any  proposition,  considered  as  not  being  true,  (whether 
the  proposition,  considered  in  itself,  is  actually  true  ot 
not)  is  what  we  call,  the  proposition's  not  being  true. 

We  shall  now  proceed  to  observe  :  That  the  actual 
truth  of  a  proposition  consists  in  the  agreement  of  the 
proposition  itself  with  its  being  true  or  not  true.  And 
truth  may  be  denominated  affirmative  or  negativcy  ac- 
cording as  the  agreement  is  on  the  alfirmdtive  or  nega- 
tive side. 

With  regard  to  any  proposition  ;  if  its  being  true, 
or,  if  its  not  being  true,  is  somethings  in  distinction  from 
nothing  ;  then  eveiy  thing,  in  the  universal  system,  is 
consistent  with  the  given  proposition's  being  true,  or 
with  its  not  being  true.  And  this  universal  consistency 
constitutes  what  we  call,  possibility. 

The  possibility  of  any  proposition's  being  true,  may 
be  called,  affirmative ;  and  the  possibility  of  its  not  be- 
ing true,  may,  for  the  sake  of  distinction,  be  called,  neg- 
ative. 

In  respect  to  tlie  present,  or  any  past  time,  every  pro* 

position  has  an  affirmative  or  negative  possibility ;  but 

nO'    b<jth.     In  respect  to  the  future,    some  propositions 

have  only  an   affirmative ;  some  hav«  only  a  negative  ; 

and  some  have  both  an  affirmative  and  negative  possi- 

biiify.     When  there  is  only  an  affirmative  possibility,  it 

is  then  called  affirmative  necessity  ;  when  there  is  only  a 

H 


58  ON  PROPOSITIONS,  [Part  S. 

negative  possibility,  it  jis  then  called,  negative  necessity 
or  impossibility.  When  there  is  an  affirmative  and  neg- 
ative possibility  ;  then  this  state  of  things  is  called,  con- 
tingence.  And  there  is  in  some  cases,  such  a  thing  as 
contingence,  in  respect  to  the  future ;  but  never  in  re- 
spect  to  the  present,  nor  the  past. 

It  has  been  observed,  That,  with  regard  to  any  pro- 
position, its  being  true  universally  consists  in  the  propo- 
sition itself,  considered  as  being  true  ;  and  its  not  being 
true  consists  in  the  proposition  itself,  considered  as  not 
being  true. 

We  shall  now  proceed  to  observe  ;  That,  with  regard 
to  any  event,  its  being  present  universally  consists  in  the 
event  itself,  considered  as  being  present ;  and  its  not  be- 
ing present  consists  in  the  event  itself,  considered  as  not 
being  present. 

If  we  take  into  consideration  any  proposed  event ;  we 
shall  always  find,  that  in  respect  to  the  present  ti?ne, 
there  is  either  a  possibility  of  its  being  present,  or  a  pos- 
sibility of  its  not  being  present ;  that  is,  in  respect  to 
the  present  we  shall  always  find,  that  there  is  an  affirma- 
tive or  negative  possibility. ...ow^  or  the  other  ;  but  nev- 
er both.  And  the  case  is  sometimes^  but  not  universally^ 
the  same,  in  respect  to  th^  future.  For  in  respect  to  the 
future,  it  is  sometimes  the  case,  that  there  is  both  an  af- 
firmative and  a  negative  possibility  ;  that  is,  a  possibili- 
ty of  the  event's  being  present,  and  also  a  possibility  of 
its  not  being  present.  There  is  not  any  thing  more  evi- 
dent than  this :   * 

That  the  state  of  things,  in  respect  to  the  future 
is  different  in  some  cases,  from  \vhat  it  is,  in  respect  to 

THE   PRESENT. 


tjhap.  V]  ON  PROPOSITIONS.  59 

For  though,  in  respect  to  the  present,  we  never  can 
admit  an  affirinative  possibility  with  a  negative  ;  nor  a 
negative  xvith  an  affir?iiative ;  yet  we  may,  in  some  ca- 
ses, admit  them  both,  in  respect  to  the  future.  And 
this  may  be  done  without  any  derogation  from  the  di- 
vine foreknowledge.  We  may  consistently  ascribe  to  the 
Deity  a  twofold  power,  with  respect  to  some  future 
events,  and  yetj  at  the  same  time,  inviolably  maintain 
his  infinite  knowledge  of  all  things  past,  present,  and  fu- 
ture. 

It  has  been  already  observed ;  That  sometimes  there 
are  (not  in  respect  to  the  present,  but)  in  respect  to  the 
future,  two  possibilities,  with  relation  to  the  same  propo- 
sition or  event.  And  when  this  is  the  case,  one  or  the 
other  of  the  two  possibilities  may  be  removed ;  and 
then  the  remaining  one  will  be  the  same  as  necessity. 

If  it  should  be  inquired  ;  To  whom  does  this  twofold 
power  belong,  in  which  are  implied  the  two  possibilities 
that  have  been  mentioned?  We  answer;  It  does  now 
belong,  and  from  all  eternity  has  belonged,  to  the  Deity  ; 
whose  sole  prerogative  it  is  to  retain  both  of  the  possibil- 
ities, implied  in  that  twofold  power,  with  which  he  has 
eternally  been  invested,  till  the  arrival  of  that  future 
time,  to  which  they  now  both  relate  ;  and  when  the  prop- 
er time  has  actually  arrived,  he  will  then,  just  according 
as  he  sees  fit,  remove  one  of  the  two  possibilities  and 
retain  the  other.  And  by  this  exertion  of  his  power,  in 
thus  removing  contingence  and  introducing  necessity, 
lie  will  turn  the  scale  on  the  affirmative  or  negative  side, 
respecting  that  proposition  or  event,  to  which  the  two 
possibilities,  while  there  was  a  balance  of  power,  had  a 
previous  relation. 


iikO  ON  rOSSIBILltV,  Li.  [Part  L 

And  now,  perhaps,  you  may  be  disposed  to  inquire  ; 
If  all  j>ower  belongs  to  the  Dciiy  ;  and  it^  it  is  he  alone, 
who  holds  the  balance,  till  he  himself  sees  fir,  by  the 
exertion  of  hl^j  own  power,  to  turn  the  scale  ;  then  what 
remains  for  us  to  do '? 

Though  this  is  not  the  proper  place  to  give  a  particu- 
lar answer  to  this  inquiry  ;  yet  being  unwilling  to  irrire- 
ly  pass  it  over  in  silence,  we  shall,  for  the  present,  just 
observe,  in  general : 

First }  That  in  all  cases,  in  which  there  is  only  one 
possibility,  in  respect  to  any  future  time,  there  remains 
nothing  ior  us  to  do  :  because  all,  that  ever  can  be  done, 
is  done  already;  for  this  o?2e  pombility  is  the  same  as 
necessity  ;  and  necessity  admits  of  no  alteration.  There 
being  only  one  possibility,  there  is  no  balance  of  power  j 
nothing,  therefore,  is  required  to  be  done  to  turn  the 
scale ;  because,  the  power  being  all  on  one  side,  the 
scale  is  already  turned.  Consequently,  the  Deity  never 
will,  in  this- case,  make  any  exertion  to  change  the  state 
of  things ;  therefore,  he  will  never  remove,  but  will  al- 
ways retain,  the  same  possibility,  which  he  now  retains. 

But  secondly ;  in  the  case  of  there  being  two  possi- 
bilities, in  respect  to  any  future  time,  which,  in  some 
instances,  is  a  real,  and  to  us  a  most  important  matter 
of  fact ;  then  there  is  something  for  us  to  do.  For  in 
this  case,  there  is  a  balance  of  power  in  the  hand  of  the 
Deity  :  and  it  remains  for  him  to  turn  the  scale ;  and 
he  can  turn  it  cither  way ;  that  is,  on  the  affirmative  or 
negative  side.. ..he  can  turn  it  for  us  or  against  us.. ..he 
can  so  turn  it,  that  our  happiness  or  misery  will  be  the 
necessary  consequence.     Hence  it  follows  : 

That  we  are  absolutely  in  the  hand  of  tl>e  Deity ;  and 


Chap.  V-l  ®N  POSSIBILITY,  &c.  61 

intirely  at  his  disposal.  He  can  save  or  destroy  :  and 
not  only  can,  but  certainly  wUL  For  it  is  inconsistent 
with  the  perfection  of  his  nature  to  remain  in  a  state  of 
neutrality.  Therefore,  since  it  is  the  Deity  alone,  who 
holds  the  balance  of  power,  and  since  he  will,  just  ac- 
cording as  he  sees  fit,  turn  the  scale,  it  belongs  to  us  to 
take  that  side,  which  he  has  directed,  and  with  infinite 
authority  commanded  us  to  take  ;  for  that  is  the  right 
side;  or,  in  the  language  of  scripture,  it  is  "the  right 
hand  of  power."  (Matt.  xxvi.  64.  Mark  xiv.  62.  Luke 
xxii.  69.)  This  is  that  side,  on  which  we  are  to  take 
hold  of  one  term  of  the  Deity's  twofold  power,  so  that 
we  may  make  peace  with  him.  His  language  to  every 
finite  free  agent  is ;  "  Let  him  take  hold  of  my  strength, 
that  he  may  make  peace  with  me."  (Isa.  xxvii.  5.) 

■  When  there  are  two  possibilities,  an  affirmative  and  a 
negative ;  then  we  have  a  inoral  liberty  to  take  hold  of 
the  Divine  power  on  one  side ;  viz.  on  the  right  side, 
and  that  only.  And  that  we  should  actually  do  this,  is 
the  express  will  of  the  Deity,  respecting  our  conducto 
But  though  we  have  no  moral  liberty  to  do  any  thing, 
and  the  Deity  has  no  will  respecting  our  conduct,  but 
only  what  has  now  been  mentioned ;  yet  we  have  a  na- 
tural  liberty  to  take  hold  of  the  possibility,  that  is,  the 
Divine  power,  on  either  side.  And,  whatever  side  we 
take  ;  or  whatever  the  consequence,  with  regard  to  us, 
may  be  ;  it  is  the  universal  and  eternal  Will  of  the  De- 
ity,  respecting  his  own  conduct^  to  retain  the  possibility 
on  the  same  side ;  and  to  remit,  that  is,  remove  it,  on 
the  other. 

Therefore,  if  we  take  hold  of  his  power  to  make  us 

eternally  happy ;  then  he  will  retain  the  possibility  of 


62  0>j  POSblBlLllY,  &.C,  t^ait  I, 

our  eternal  happiness ;  and  remit  the  possibility  of  our 
eternal  misery  ;  but  if,  in  direct  opposition  to  his  most 
urgent  invitation,  and  express  command  ;  and  ctjnse- 
qucntly,  in  direct  opposition  to  his  will,  respecting  our 
conduct,  we  take  hold  of  his  power  to  make  us  eternally 
miserable  ;  then  he  w^ill  retain  the  possibility  of  our  eter- 
nal misery  ;  and  remit  the  whole  possibility  of  all  our 
happiness. 

The  WILL  of  the  Deity,  respecting  his  own  conduct^ 
in  turning  the  scale,  by  which  our  final  state  is  to  be 
forever  decided,  without  any  possibility  of  being  revers- 
ed, is  absolutely  inflexible  beyond  all  contradiction  or 
control.  Hence  we  read  ;  That  he  doth  according  to 
his  will  in  the  army  of  heaven,  &c.  (Dan.  iv.  35.)  That 
he  worketh  all  things  after  the  counsel  of  his  own  will* 
(Eph.  i.  11.)  That  his  counsel  shall  stand,  &c.  (Isa« 
xlvi.  10.) 

Though  we  have  already  made  some  general  observa- 
tions respecting  propositions,  possibility,  necessity,  &c. 
yet  since  these  are  things,  of  which  we  have  frequent  oc- 
casion to  speak,  and  which  are  very  often  not  clearly  un- 
derstood ;  and  since  they  are  to  be  ranked  among  the 
most  important  objects  of  our  perception;  we  shallnow 
proceed  to  take  a  more  particular  view  of  this  branch  of 
the  subject. 

Propositions  are  perfectly  distinct  from  matter  or  mag- 
nitude of  any  kind.  It  is  the  property  of  magnitude  in 
general,  to  be  small  or  great,  low  or  high,  broad  or  nar- 
row, round  or  square,  &cc.  and  of  matter,  in  particular,  to 
be  light  or  heavy,  in  motion  or  at  rest,  solid  or  fluid, 
hard  or  soft,  rough  or  smooth,  &c....none  of  which  prop- 
erties, literally  taken,  can  ever  ]:)elong  to  propositions. 


CUap.  V.j  OJ^  POSSIBILITY,  &c,  63 

Of  propositions  there  are  two  general  classes.  To  one 
class  belong  all  true  propositions  ;  and  all  propositions, 
which  are  not  true,  belong  to  the  other. 

It  is  the  universal  property  of  every  proposition  to 
have  an  agreement  with  its  being  true  ;  or  an  agreement 
with  its  not  being  true. 

The  agreement  of  any  proposition  with  its  being  true 
is  what  we  call,  the  affirmative  truth  of  the  proposition. 
And  the  agreement  of  any  proposition  with  its  not  being 
true  is  what,  for  the  sake  of  distinction,  we  call,  the  neg- 
ative truth  of  the  proposition.  All  truth,  therefore,  wheth- 
er afiirmative  or  negative,  consists  in  agreement ;  that  is, 
in  the  agreement  of  any  proposition  witli  its  being  true, 
or  with  its  not  being  true. 

With  regard  to  any  proposition's  being  true,  it  is  uni- 
versally  the  case,  that  it  is  something  with  w4iich  every 
thing  is  consistent,  or  else  it  is  nothing.  So  likewise 
with  regard  to  any  proposition's  not  being  true,  it  is  uni- 
versally the  case,  that  it  is  something  with  which  every 
thing  is  consistent,  or  else  it  is  nothing. 

In  the  TRUTH  of  the  principle.  That  every  thing  is 
consistent  with  any  given  proposition'' s  being  true^  univer- 
sally consists  the  POSSIBILITY  of  the  given  proposition's 
being  true.  If  any  thing  is  inconsistent  with  any  given 
proposition's  being  true;  then  the  given  proposition's 
being  true  is  nothings  that  is,  there  is  no  such  thing  as  its 
being  true. 

Therefore,  if  any  given  proposition's  being  true  is  a7iy 
thing y  m  distinction  from  absolute  nothing;  then  every 
thing  is  consistent  with  the  given  proposition's  being 
true  ;  or  which  is  the  same,  there  is  a  real  possibility 
of  the  given  proposition's  being  true. 


64  QN  POSSIBILITY,  &c;  (;P;irt  \. 

Hence  we  may  see  wherein  possibility  consists ;  it 
consists  in  universal  consistency.  For  to  say, 
That  everi/  thing  is  consistent  with  any  given  proposi- 
tion's being  true,  is  the  same  as  to  say,  That  there  is  a 
possibility  of  the  given  proposition's  being  true.  To  say^ 
That  every  thing  is  consistent  with  any  proposition's  not 
being  true,  is  the  same  as  to  say,  That  there  is  a  possi- 
bihty  of  the  proposition's  not  being  true. 

To  say,  That  every  thing  is  consistent  with  any  event's 
being  present,  is  the  same  as  to  say.  That  there  is  a  pos- 
sibility  of  its  being  present.  Once  more  ;  to  say,  That 
every  thing  is  consistent  with  any  event's  not  being  pres- 
ent, is  the  same  as  to  say,  That  there  is  a  possibility  of 
the  event's  not  being  present. 

Having  ascertained  what  is  implied  in  the  possibility 
of  any  proposition's  being  true  or  not  true  ;  and  what  is 
implied  in  the  possibility  of  any  event's  being  present  or 
not  present ;  there  will  be  no  difficulty  in  understanding 
what  is  meant  by  contingence  and  necessity. 

When  possibility  is  all  on  one  side,  without  any  on 
^he  opposite  side  to  counterbalance  it,  then  it  is  denomi- 
nated necessity.  When  there  is,  what,,we  call,  a  balance 
of  power  ^  implying  an  equal  possibility,  on  each  side ; 
then  there  is  that  state  of  things,  which  we  call,  contin- 
gence. And  though  there  is  no  such  state  of  things,  in 
respect  to  the  present  nor  the  past ;  yet  there  often  is,  in 
respect  to  the  future.  But  whenever  the  scale  is  turned ; 
that  is,  whenever  one  of  the  two  possibilities  comes  to  be 
actually  removed,  which  will  inevitably  be  the  case,  when 
the  future  time,  to  which  they  have  a  previous  relation, 
comes  to  be  actually  present,  then  the  remaining  possi- 
V)Tlity  will  he  the  same  as  necessity.    Hence  we  mav  sec 


Chap,  v.]  ON  POSSIBILITY,  kc.  (JO 

wherein  contingence  consists,  and  what  it  is  that  consti- 
tutes the  distinction  between  contingence  and  necessity. 

This  distinction  consists  in  the  difference  between 
what  the  state  of  things  now  is,  in  respect  to  some  fu- 
ture time,  and  what  it  will  be,  when  that  future  time 
comes  to  be  actually  present.  For  now,  previous  to  the 
arrival  of  that  future  time,  there  "are  two  possibilities ; 
whereas  then,  when  the  time  actually  arrives,  there  will 
be  but  only  o?2e.  Since  there  is  now  a  possibility  on  each 
side  ;  there  is  now,  therefore,  a  balance  of  power ;  and 
consequently  no  necessity  on  either  side :  but  then,  by 
the  removal  of  one  of  the  possibilities,  the  scale  will  be 
turned,  which  will  leave  the  remaining  possibility  in  a 
state  of  necessity. 

The  difference  between  what  the  state  of  things  is,  in 
respect  to  the  time,  which  is  now  future,  and  what  it  will 
be,  when  the  future  time  comes  to  be  present,  is  the 
vt^hole  foundation  of  all  liberty.  Whenever  necessity  is 
introduced,  then  all  liberty,  in  respect  to  that  time,  to 
which  the  necessity  relates,  is  intirel}-  at  an  end.  Liberty 
universally  presupposes  an  equal  possibility  on  each  side ; 
that  is,  a  balance  of  power,  with   relation  to  future  time. 

It  belongs  to  the  Deity,  and  to  him  alone,  to  hold  the 
balance  ;  and  to  him  alone  it  belongs  to  turn  the  scale ; 
and  what  we  have  to  do  is  to  take  one  side  or  the  other, 
just  according  to  his  direction  ;  with  which,  if  we  actu- 
ally comply,  then  he  will  see  fit  to  turn  the  scale  in  our 
favour ;  and  thus  cause  peace  and  safety,  with  regard  to 
usi  to  be  the  happy  result*  But  if,  contrary  to  his  direc 
tion,  invitation,  and  command,  we  take  the  opposite  side  ; 
viz.  that  side  concerning  which  he  has  given  us  an  ex- 
press prohibition ;  saying,  **  Oh  do   not  this  abprnina 


C6  ON  POSSIBILITY,  ^c.  [Part  T 

ble  thing  that  I  hate;"  (Jer.  xliv.  4.)  then,  though  our 
conduct,  in  thus  violating  his  law,  will  be  absolutely 
wrong ;  yet  this,  from  the  very  nature  of  the  case,  will 
render  it  perfectly  right  and  fit,  that  he,  in  his  conduct, 
should  turn  the  scale  against  us.  And  though  misery, 
on  our  part,  even  hopeless  and  eternal  miser) ,  should  be 
the  inexpressibly  dreadful  and  inevitable  consequence  ; 
yet  no  room  will  be  left  for  any,  not  even  the  least,  rea^ 
sonable  complaint  against  him,  as  being  tyrannical  o? 
unjust. 

In  this  case,  the  Deity,  while  he  acts  according  to  the 
sovereign  pleasure  of  his  will,  respecting  his  own  con* 
duct,  in  turning  the  scale  against  us,  by  retaining  the  pos- 
sibility of  our  final  misery  and  removing  the  possibility 
of  our  final  happiness ;  he  does^  at  the  same  time,  mani- 
fest towards  us  his  infinite  displeasure  for  our  conduct 
in  violating  his  holy  law.  And  while  he  is  thus  conduct- 
ing, who  is  there,  throughout  the  whole  intelligent  sys- 
tem, that  "can  stay  his  hand,  or  say  unto  him,  What 
doest  thou?"  (Dan.  iv.  35.) 

It  has  been  observed.  That  a  possibility  on  each  side^ 
that  is,  a  balance  of  power,  in  respect  to  the  time,  which 
is  now  future,  is  the  foundation  of  all  liberty  ;  and  that 
when  necessity  is  introduced,  by  turning  the  scale,  then 
liberty  is  at  an  end.  Hence  may  arise  the  following  in= 
quiries : 

Whether  those,  who  will  be  finally  admitted  to  a  con- 
firmed state  of  perfect  happiness,  and  consequently  will, 
in  that  respect,  be  in  a  state  of  necessity,  will  not  the» 
meet  with  the  loss  of  all  their  liberty  ? 

We  answer ;  That  they  will,  indeed,  meet  with  the 
loss  (if  propriety  w^ould  admit  the  use  of  tlie  term)  o£ 


Cihap.  v.]  ON  POSSIBILITY,  &c.  67 

all  the  liberty  of  ever  conducting  wrong ;  and  therefore 
will  have  no  possibility  of  ever  being  miserable.  But,  in 
every  other  respect,  they  will  have  all  the  liberty,  that 
can  be  consistent  with  the  perfection  of  their  nature,  or 
suitable  to  their  dignified  character.  It  is  true ;  there 
will  then  be  no  balance  of  power,  in  respect  to  their  fu. 
ture  happiness  and  misery  ;  for  the  Deity,  by  so  turning 
the  scale,  in  relation  to  those  two  amazing  events,  as  to 
forever  remove  the  possibility  of  misery,  will  introduce, 
on  the  side  of  happiness,  an  unalterable  necessity.  But 
yet  there  will  still  remain  a  balance  of  power,  and  conse- 
quently liberty,  in  respect  to  an  infinite  variety  of  delight- 
ful  objects,  contained  in  the  treasures  of  eternity.  Which 
objects  the  Deity  will,  according  to  the  pleasure  of  those, 
who  have  chosen  him  for  their  final  portion,  be  forever 
introducing  to  their  view,  in  the  most  agreeable  sucj- 
cession. 

For  in  the  garden  of  celestial  paradise  there  will  be  no 
forbidden  tree ;  therefore  of  all  the  trees,  without  excep- 
tion, the  blessed  inhabitants  will  alw^ays  be  allowed  to 
freely  eat ;  and  consequently  they  will  have,  in  respect  to 
every  thing  that  can  be  desirable,  the  most  perfect  liberty. 

There  may  now  be  another  inquiry  of  a  very  different 
kind  from  the  preceding  one. 

What  will  become  of  those,  who  will  be  finally  found 
on  the  wrong  side ;  and  against  whom,  consequently,  the 
Deity  will  turn  the  scale,  in  respect  to  their  eternal  state, 
by  removing  all  possibility  of  their  future  happiness,  and 
therefore  introducing  the  inflexible  necessity  of  their 
eternal  misery  ?  What  liberty  will  be  left  for  them  tc 
enjoy  ? 

In  answer  to  this  hiquiry  it  it  must  be  observed  ;  That 


68  REMARKS  Ol^  THE  NATURE  LPait  T. 

in  respect  to  those  wretched  beings,  to  whom  this  ques- 
tion relates,  all  their  liberty  will  be  absolutely  brought 
to  a  final  end.  The  whole  balance  of  power,  with  re- 
gard to  them,  being  intirely  lost,  and  lost  forever ;  and 
consequently  all  their  liberty  being  utterly  gone,  to  be  re- 
stored no  more  ;  nothing  will  be  left  for  them  to  do  ;  all, 
therefore,  that  will  remain  for  them,  will  be  to  suffer  ; 
by  continually  sinking  deeper  and  deeper  beneath  the  in- 
conceivable w^eight  of  the  ceaseless  wTath  of  an  offended 
God. 

From  the  observations  that  have  been  made  and  illus- 
trated, we  may  see  what  is  the  nature  of  possibility,  and 
the  nature  of  necessity  ;  and  wherein  the  distinction  be= 
tween  them  universally  consists. 

Whenever  there  is  a  possibility  on  the  affirmative  and 
negative  side ;  which  is  often  the  case,  in  respect  to  fu- 
ture time ;  then  there  is  possibility  without  necessity ; 
that  is,  there  is  contingence  ;  and  therefore,  in  this  case, 
there  is  liberty.  And  consequently,  it  rem.ains  for  us  to 
take  one  side  or  the  other  ;  and  according  to  the  side 
which  we  shall  take  (for  we  must  take  one  side  or  the 
other  ;  though  we  are  at  liberty  which  it  shall  be,  in  par- 
ticular) so  the  Deity,  who  now  holds  the  balance,  will 
turn  the  scale  ;  and  we  must  take  the  consequence,  w^hat- 
ever  it  may  be.  But  when  there  is  a  possibility  only  on 
one  side  ;  then  that  possibility,  whether  it  is  affirmative 
or  negative,  is  the  same  as  necessity.  In  this  case,  we 
have  nothing  to  do ;  but  must  let  the  state  of  things  re- 
main as  it  is;  and  must  unavoidably  submit  to  just  such 
a  consequence  (whether,  with  regard  to  us,  it  is  good  or 
bad)  as  this  necessity  requires. 

Since  a  right  understanding  of  the  nature  of  proposi^ 


Chap,  v.]  OF  PROPOSITIONS.  69 

tions,  and  what  relates  to  them  (viz.  .possibility,  necessi- 
ty^ &c.)  is  of  the  greatest  importance,  we  shall,  in  order 
to  exhibit  as  clear  a  view  as  possible  of  this  branch  oT 
the  subject,  make  the  following  remarks  : 

1 .  A  proposition  is  something,  which  is  expressed  by 
a  certain  form  of  words,  arranged  in  such  order  as  to 
compose  a  complete  sentence,  consisting  of  three  distinct 
parts  ;  all  which,  taken  together,  constitute  an  affirma- 
tion. For  example  :  "The  soul  is  an  immaterial  sub- 
stance." The  first  part  of  this  sentence.... the  soul.. ..is 
called  the  subject  of  the  proposition :  the  last  part.... an 
immaterial  sub  stance....  is  called,  the  predicate.;  and  the 
term.... is... .which  connects  the  subject  and  the  predicate, 
is  called,  the  copula  ;  and  is  that,  which  is  essential  to 
the  nature  of  the  affirmation. 

2.  Propositions  may  be  distinguished  from  every  thing 
else  by  the  effect,  which  they  are  calculated,  when  ex- 
pressed by  written  or  vocal  language,  to  produce  on  the 
mind. 

It  is  the  nature  of  propositions,  in  distinction  from  all 
other  objects  of  thought,  to  produce  that  peculiar  kind 
of  perception,  which  is  called,  belief:  which,  when  it  is 
imperfect,  is  denominated,  doubt;  but  when  it  is  perfect, 
we  give  it  the  appellation  of  hiowledge. 

3.  Every  proposition  is  something  that  has  been  from 
eternity,  and  will  always  continue  to  be  :  Propositions, 
therefore,  are  not  to  be  numbered  among  created  exist- 
ences. 

4.  Propositions  are  the  foundation  of  all  our  hopes  and 
fears....of  all  our  joys  and  sorrows :  they  can  raise  the 
soul  to  the  highest  rapture,  or  sink  it  to  a  state  of  the 
deepest  anguish.  We  may  well  suppose,  that  the  propo 


70  REMARKS  ON  THE  NATU'RL  e*'a«t  I. 

sition,  announced  by  the  great  Jehovah,  to  Abraham,  his 
servant,  must  have  had  a  very  peculiar  effect  on  the 
mind  of  that  eminent  saint ;  "  I  am  thy  shield  and  thy 
exceeding  great  reward."  (Gen.  i.  15.) 

We  see  what  a  wonderful  impression  was  made,  by 
one  short  sentence,  in  the  form  of  a  proposition,  on  Ja- 
cob's sons  when  in  Egypt,  standing  before  the  govern- 
or of  the  land  :  "  I  am  Joseph,  your  brother."  So  great 
\va§  the  force  of  this  proposition,  as  to  deprive,  for  a 
while,  those  to  whom  it  was  exhibited,  of  the  power  of 
speech.  (Gen.  xlv.  3.) 

We  see  likewise  how  deeply  the  mind  of  David  was 
affected,  when  he  received  from  one  of  his  servants  a 
message,  in  which  was  implied  the  following  proposition  : 
**  Absalom  is  dead." 

"  And  the  king  was  much  moved,"  says  the  sacred 
historian^  and  he  went  up  to  the  chamber  over  the  gate, 
and  wept  ;  *'  and  as  he  went,  thus  he  said  ;  O  my  son 
Absalom,  my  son,  my  son  Absalom :  would  God  I  had 
died  for  thee,  O  Absalom,  my  son,  my  son."  (2  Sam. 
xviii.  33.) 

5.  By  propositions  is  excited  the  activity  of  the  busy 
millions  of  mankind  in  the  endless  variety  of  their  plans 
and  pursuits.  From  the  infiuence  of  propositions  opera- 
ting on  the  mind,  have  originated  all  the  great  events 
and  important  revolutions,  which  stand  recorded  on  the 
page  of  history. 

In  consequence  of  propositions,  exhibited  to  public 
view,  by  the  rulers  of  nations,  warlike  preparations  have 
been  made ;  and  vast  armies  been  collected  on  the  em- 
battled field :  where  the  dreadful  blast  of  the  bloody 
trumpet.. ..the  stunning  sound  of  the  thundering  cannon;^ 


dhap.  r.}  OF  PROJ^.OSITIONS,  71 

with  the  noise  of  smaller  instruments  of  death.... the 
ghastly  visages  of  the  dead;  and  the  dismal  groans  of 
the  dying.... all  mingled  together,  in  horrid  confusion.... 
have  melted  the  eye,  and  wounded  tlie  ear  of  humanity. 
It  is  not  necessary,  however,  that  we  should,  when 
treating  on  this  subject,  be  wholly  confined  to  the  dark 
side  of  the  picture  ;  therefore,  we  may  froceed  to  ob- 
serve : 

6.  That  there  are  pfopositions,  which,  when  seen  ivi 
their  true  light,  are  capable  of  inspiring  the  mind  with 
the  noblest  sentiments,  and  opening  to  view  the  most 
sublime  prospects. 

Out  of  the  vast  variety  of  propositions  of  this  kind, 
we  shall,  at  present,  only  just  give  an  instance  of  one  or 
two,  taken  from  the  writings  of  St.  Paul. 

"  Our  light  affliction,  which  is  but  for  a  xiioment, 
worketh  for  tis  a  far  more  exceediug  and  eternal  weight 
of  glory  :  while  we  look  not  at  the  things  which  are 
seen  ;  but  at  the  things  which  are  not  seen  •  for  the  things 
which  are  seen  are  temporal  :  but  the  things  which  are 
not  seen  are  eternal.''  "  I  am  now  ready  to  be  offered , 
and  the  time  of  my  departure  is  at  hand.  I  have  fought 
a  good  fight,  I  have  finished  my  course,  I  have  kept  the 
faith :  henceforth  there  is  laid  up  for  me  a  crown  of 
righteousness,  which  the  Lord,  the  righteous  Jjiidge, 
will  give  me  at  that  day :  and  not  to  me  only,  but  unto 
all  them  also  that  lOve  his  appearing."  (2  Gon  iv.  17,  18? 
2  Tim.  iv.  6,  7,  8.) 

7.  On  certain  propositions,  relative  to  the  divine  e:i- 
Istence  and  perfections,  is  intirely  founded  all  the  true  re- 
gard, that  ever  can  be  paid  to  the  Deity.  For  since  it  is? 
impossible,  that  we  should  have  an  immediate  view  of 


'?2      REMARKS  ON  THft  NATURE  OF  PROPOSITIONS.     (,i>ai'c  1 

him,  as  he  is  in  himself,  we  must,  therefore,  regard  him 
according  to  the  real  trutli  of  those  propositions,  which 
are  expressive  of  his  blessed  nature  and  glorious  attri- 
butes. 

8.  All  propositions  are  reducible  to  two  general  class- 
es ;  to  one  class  belongs  every  true  proposition  ;  and  ev- 
ery proposition,  which  is  not  true,  belongs  to  the  other. 

Every  proposition,  the  subject  of  which  is  the  same 
as  the  predicate,  is  a  true  proposition  ;  and  every  propo- 
sition, the  subject  of  which  is  not  the  same  as  the  predi- 
cate, is  a  proposition,  which  is  not  true.  Hence  it  fol- 
lows : 

9.  That  every  proposition  must  be  considered  as  be- 
ing true,  or  as  not  being  true. 

In  the  AGREEMENT  of  any  proposition  with  its  being 
true ;  or  in  the  agreement  of  any  proposition  with  its 
not  being  true,  all  actual  truth  universally  consists. 

Actual  truth  may  be  distinguished  into  affirmative  and 
negative.  The  agreement  of  any  proposition  with  its  be- 
ing true  constitutes  actual  affirmative  truth  ;  and  the 
agreement  of  any  proposition  with  its  not  being  true  con- 
stitutes actual  negative  truth » 

10.  If  every  thing  is  consistent  with  any  proposition's 
being  true  ;  then  there  is  a  possibility  of  the  proposition's 
being  true.  And  if  every  thing  is  consistent  with  any 
proposition's  not  being  true ;  then  there  is  a  possibihty 
of  the  proposition's  not  being  true. 

Possibility,  as  well  as  actual  truth,  may  be  distinguish- 
ed into  affirmative  and  negative. 

1 1.  From  what  has  been  observed,  it  is  evident,  that 
there  is  a  distinction  between  actual  truth  and  possibili- 
ty :.  for  possibility  ii>  of  a  more  extejisive  nature  than  ^c- 


Ciia^.  V.j  ON  CONDITIONAL  TRUTH.  73 

tiial  truth.  Actual  truth  consists  in  the  agreement  of  any 
proposition  with  its  being  true  ;  or  in  the  agreement  of 
any  proposition  with  its  not  being  true.  But  possibility 
is  the  same  as  universal  consistency. 

12.  Any  given  proposition  is  conditionally  true  when 
some  other  proposition's  being  true  agrees  with  the  giv^ 
rn  proposition's  being  true. 

Thus,  for  example,  it  is  conditionally  true,  That  you 
will  be  eternally  happy.  If  you  are  actually  united  to 
the  Mediator ;  then,  on  this  condition,  that  is,  admitting 
this  to  be  true,  it  follows,  That  you  will  be  eternally 
happy.  In  this  instance  ;  its  being  true,  *'  That  you  are 
actually  united  to  the  Mediator,"  agrees  with  its  being 
true,  "  That  you  will  be  eternally  happy." 

Hence  you  may  see  wherein  it  is,  that  conditional  truth 
universally  consists.  Assume  any  one  proposition  what- 
ever :  then  if  any  other  proposition's  being  true  agrees 
with  the  assumed  proposition's  being  true,  the  assumed 
proposition  is  conditionally  true. 

"  If  ye  live  after  the  flesh,  ye  shall  die  :  but  if  ye, 
through  the  Spirit,  do  mortify  the  deeds  of  the  body,  ye 
shall  live."  (Rom.  viii.  13.) 

We  here  have  an  instance  in  which  there  are  two  pro- 
positions, both  of  which  are  conditionally  true.  The  two 
propositions  are  these  :  "  Ye  shall  die"..rt*'  Ye  shall  live." 
The  apostle  here  evidently  has  reference  to  eternal  death 
and  eternal  life.  It  is  evident,  therefore,  that  the  two 
propositions  ar^  not  both  of  them  actually  true ;  but  it 
is  certain  that  both  of  them  are  conditionally  true.  For 
its  being' true*:  '' That  ye  live  after  the  flesh,"  agrees 
with  its  being  true,  "  That  ye  shall  die."  And  its  being 
true  ;  "  That  ye  through  the  Spirit  dp  mortify  the  d^^^ds 

K 


74  On  C0NDITI01;AL  TRUrii.  [?aa  t 

of  the  body,"  agrees  wiih  its  being  true  :  *'  That  ye  shall 
live." 

From  the  preceding  observations  it  is  evident ;  That 
actual  truth,  possibility,  and  conditional  truth  are  all  dis- 
tinct from  each  other. 

In  order  to  illustrate  the  nature  of  actual  and  condition- 
al truth ;  which  will  be  found  by  all,  w  ho  examine  it 
with  serious  attention,  to  be  a  subject  of  the  highest  im- 
portance ;  let  us  select,  for  an  example,  any  one,  w^ho  is 
now  in  an  unrenewed  state ;  or,  in  the  language  of  scrip, 
ture,  in  a  state  of  spiritual  dc;ath  ;  but  who  is,  at  the  same 
time,  an  inhabitant  of  the  present  world,  and  a  probation- 
er for  eternity. 

With  regard  to  a  person  of  this  description,  there  are 
tw^o  propositions,  neither  of  which  is  now  absolutely 
true ;  but  yet  they  are,  at  the  same  time,  both  of  them 
conditionally  true. 

The  two  propositions,  both  of  which  are  conditional- 
ly true  with  relation  to  the  person,  whose  case  has  been 
described,  are  the  following ;  He  will  be  eternally  hap- 
py....he  will  be  eternally  miserable. 

In  this  case,  there  are  two  conditions ;  one  of  which 
consists  in  its  being  true,  that  the  person  is  renewed  ;  and 
the  other  consists  in  its  not  being  true  that  he  is  renewed. 

These  two  conditions  are  of  such  a  nature,  that  there 
is  no  necessity  that  they  should  always  continue  to  be 
what  they  now  are ;  but  such  is  their  nature,  that  either 
of  them  may,  at  any  time,  be  intircly  removed.  It  is, 
however,  absolutely  impossible  that  both  of  them  should 
fail.  Consequently  there  is  an  absolute  necessity,  in  gen- 
eral, that  one  or  the  other  of  them  should  forever  remain. 

If  the  first  condition,  consisting  in  its  being  true  : 


Ci^p.V,]  OH  CONDITIONAL  TRUTH-  75 

"That  the  person  is  renewed,"  should  be  confirmed 
(which  can  be  done  only  by  a  special  application  to  the 
Deity  through  the  Mediator)  then  the  opposite  condition 
will,  at  the  same  time,  be  intirely  removed.  In  this  case, 
therefore,  it  will  become  absolutely  and  unalterably  true  ; 
That  the  person  ^whose  case  is  now  the  subject  of  con- 
sideration) will  be  eternally  liappy  ;  and  therefore  the  op- 
posite proposition  (viz.  that  he  will  be  eternally  misera- 
ble) will  forever  cease  to  be  even  conditionally  true  ; 
that  is,  the  posyibiliiy  of  its  being  true  will  be  intirely 
removed. 

But  such  is  the  nature  of  the  first  condition,  that  it 
will,  unless  it  should  be  previously  confirmed,  certainly 
be  removed  by  natural  death.  And  when  the  first  condi- 
tion is  once  removed ;  then  the  opposite  condition  will 
become  unalterably  confirmed.  And  in  this  case,  it  will 
become  absolutely  true ;  That  the  person  will  be  eter- 
nally miserable ;  and  therefore  it  will  cease  to  be  even 
conditionally  true  ;  That  he  will  be  happy. 

From  what  has  been  observed,  it  is  evident.  That  both 
the  eternal  happiness  and  the  eternal  misery  of  a  person, 
who  is  an  inhabitant  of  the  present  world,  and  yet  at  th^ 
same  time,  is  in  an  unrenewed  state,  are  intirely  suspen- 
ded on  certain  conditions.  The  first  of  these  conditions  ; 
or  that,  on  which  the  person's  eternal  happiness  intirety 
depends,  consists  in  his  being  renewed  previous  to  na4 
tural  death  :  the  other,  or  that,  of  which,  if  it  should  onco 
be  confirmed,  eternal  misery  will  be  the  certain  and  in- 
evitable consequence,  consists  in  the  person's  remaining 
in  an  unrenewed  state,  till  natural  death  actually  arrives. 

Both  of  these  conditions  will  remain  as  they  are,  till 
one  or  the  other  is  confirmed  ;    it  is  -certain,  howeven 


7G  uN  CONDITIONAL  TRUTH.  [Part  I 

that  they  will  not  long  continue  in  their  present  uncon- 
firmed state.  For  unless  the  first  condition ;  or  that,  on 
which  eternal  happiness  intirely  depends,  should,  by  the 
effectual  exercise  of  practical  faith  in  the  Mediator,  be 
soon  confirmed  ;  then  natural  death,  which  is  near  at 
hand,  will  very  shortly  confirm  the  opposite  condition  ; 
or  that  of  which,  if  once  confirmed,  eternal  misery  will 
be  the  inevitable  consequence. 

And  now,  since  the  first  condition,  in  its  present  un- 
confirmed state,  is  liable,  every  moment,  to  be  forever 
removed ;  having  nothing  to  prevent  the  removal  of  it, 
but  only  the  continuance  of  natural  life,  than  which  there 
is  not  any  thing  more  precarious ;  Who  is  there,  whose 
inind  is  susceptible  of  any  serious  impression,  that  can 
refrain  from  adopting  the  poet's  exclamation  ? 

*'  Great  God  !  on  what  a  slender  thread, 

"  Hang  everlasting  things  I 
«  Th'  eternal  states  of  all  the  dead, 

"  Upon  life's  feeble  strings  !'* 

And  now,  reader,  permit  the  solemn  inquiry  to  be 
made  with  particular  application  to  yourself.  In  what 
state  is  the  coriditioriy  on  which  your  eternal  happiness 
depends?... .Is  it  already  confirmed;  that  is,  has  it  been 
actually  fulfilled  ?  Or,  in  other  words ;  have  you  been 
renewed,  by  the  special  influences  of  the  Holy  Spirit  ? 
Have  you  really  passed  from  death  to  life  ?  If  so,  then 
you  have  a  most  sure  and  infallible  title  "  to  an  inheri- 
tance, incorruptible  and  undefiled,  and  that  fadeth  not 
away ;  reserved  in  heaven  for  you."  (1  Pet.  i.  4.) 

But  if  the  condition,  on  which  your  future  eternity 
in  respect  to  the  particular  mode  of  your  existence,  is 


Chap.  V/j  ON  CONDITIONAL  TRUTH.  77 

suspended^  yet  remains  unconfirmed ;  then  the  time  h 
very  swiftly  advancing  which  w^ill  bring  with  it  the  irre- 
vocable  decision  of  your  final  state. 

A  due  consideration  of  conditional  truth  is,  as  we  have 
already  observed,  of  very  great  importance  ;  and,  there- 
fore, is  worthy  of  the  most  strict  and  impartial  attention. 
Hence  it  is,  that  all  those  great  and  infinitely  interesting 
truths,  directly  claiming  our  practical  regard,  v*^hich, 
in  the  sacred  writings,  are  exhibited  to  view,  are  present- 
ed in  a  conditional  form. 

Respecting  every  impenitent  sinner,  who  is  an  inhab- 
itant of  the  present  world,  an  eternal  state  of  happiness  or 
misery  now  hangs  suspended  on  conditional  truth,  "  He 
that  believeth,  shall  be  saved  ;  but  he  that  believeth  not, 
shall  be  damned."  (Mark  xvi.  16.) 

Here  he,  who  came  into  the  world  to  bear  witness  to 
the  truth,  has  expressly  declared  faith  and  unbelief  to  be 
the  conditions  of  salvation  and  damnation. 

To  conditional  truth,  in  distinction  from  that  which  is 
absolute^  two  sides  belong :  and  therefore  it  may  be  true 
(that  is,  conditionally  true)  with  respect  to  the  same  indi- 
vidual person ;  That  he  will  be  perfectly  happy  ;  and  at 
the  same  time  true,  (that  is  conditionally  true)  that  he 
will  be  perfectly  miserable,  through  endless  duration,  iii 
a  future  world.  For  "  he  that  believeth  on  the  Son,  hath 
everlasting  life  :  and  he  that  believeth  not  the  Son,  shall 
iiot  see  life  :  but  the  wrath  of  God  abideth  on  him.'* 
(John  iii.  36.)  "For  if  ye  live  after  the  flesh,  ye  shall 
die :  but  if  ye,  through  the  Spirit,  do  mortify  the  deeds 
of  the  body,  ye  shall  live."  (Rom.  viii.  13.) 

From  these  words  of  the  apostle,  we  see  that  there  is 
conditional  truth,  on  both  sides  of  the  question.  It  is  con- 


•;8  ON  CONDITIONAL  TRUTH.  [Part  I. 

ditionally  true,  That  ye  shall  live;  and  at  the  same  time,, 
eonditionally  true,  That  ye  shall  die. 

All  the  kind  offers  of  mercy,  and  dreadful  threatenings 
of  vengeance,  which  a  God  of  infinite  goodness  and  in- 
flexible justice  has  manifested  to  a  sinful  world,  are  foun- 
ded  on  certain  conditions ;  which  are  of  such  a  nature, 
that  they  must,  within  a  short  time,  be,  on  one  side  or 
the  other,  inevitably  fulfilled.  And  when  that  solemn  pe- 
riod shall  arrive,  the  scale  will  be  irreversibly  turned,  by 
the  hand  of  Omnipotence ;  and  then  that,  which  is  only 
cojiditionallyy  will  become  absolutely^  and  therefore  eter- 
nally, true.  That  is ;  that  amazing  and  inconceivable 
state  of  happiness  or  misery,  which  is  now  future  ;  and 
being  suspended  on  conditional  truth,  exists  only  in  pos- 
sibility, will  then  become  actually  present ;  and  all  con- 
ditional truth  being  wholly  removed  from  one  side,  ab- 
solute truth  will,  consequently,  take  intire  possession  of 
the  other.  Thus  possibility  will  be  changed  to  necessi- 
ty ;  and  therefore  the  final  state  will  be  fixed  for  endless 
duration. 

But  why  will  it  be  fixed  for  endless  duration  ? 

Because,  in  the  divine  government;  as  it  relates  to 
moral  agents,  there  is  an  established  order  of  things, 
which  is  absolutely  unchangeable  ;  and  which,  therefore, 
can  never  be  inverted  ;  for  it  is  as  immutable  as  the  Deity 
himself.  According  to  this  order,  of  which  we  now 
speak,  there  is  first,  conditional  truth  on  both  sides  ;  but 
this,  from  the  nature  of  it,  being  of  temporary  duration  ; 
will  not  always  continue  to  be  the  same  as  it  is,  in  its  ori^ 
ginal  state  ;  but  will  be  removed  from  one  side,  and  thus 
give  place  to  absolute  truth,  on  the  other.  And  absolute 
truth  ;  that  is,  necessity  (for  absolute  truth  and  neccssi. 


Q^jap.  VJ  ON  CONDITIONAL  TRUTK.  7g» 

ty  are  both  one  and  the  same)  being  once  introduced 
will  remain  forever. 

This,  then,  being  the  unalterable  order  of  things,  in 
the  universal  system  of  the  moral  government  of  Jeho- 
vah, relative  to  finite  intelligent  beings,  we  may  see  that 
there  is  such  a  thing  as  making  a  transition  from  a  con-, 
ditional,  to  an  absolute  state.  Or,  in  other  terms,  expres- 
sive of  the  same  idea ;  there  is  such  a  thing  as  passin"- 
from  a  tempokary,  to  an  eternal  state;  but  the  re- 
verse of  this  is  absolutely  impossible.     As  the  apostle 
says,  in  a  particular  case  :  "  That  was  not  first,  which  is 
spiritual,  but  that  which  is  natural ;    and  afterward  that 
which  is  spiritual."  (1  Cor.  xv.  46.)  So  we  say,  in  gen» 
eral ;    That  was  not  first,  which  is  absolute ;    but  that 
which  is  conditional;  and  afterward,  that  which  is    abso- 
lute.    And  since  this  is  the  irreversible  order  of  things, 
we  can  pass ;  but  we   cannot  repass  :  we  can  advance 
forward ;  but  we  cannot  retrace  our  steps.     The  reason 
is,  because  we  cannot  violate  the  irrevocable  decree  of 
him,  who  has  said  ;  "  My  counsel  shall  stand,  and  I  will 
do  all  my  pleasure.'^  (Jsa.  xlv.  10.)    Therefore,  if  we 
take  a  WTong  course,  and  continue  to  pursue  it,  for  a 
short  time ;   then  that,  which  is  now  only  conditional, 
will  become  absolute ;    and  then  we  never  can  return 
back  again,  to  begin  our  course  anew.     This  being  the 
case,  it  is  certainly  a  matter  of  the  greatest  importance, 
that  we  proceed  with  cautious  steps  ;  carefully  commit- 
ting  ourselves  to  the  guidance  of  that  All- wise  and  Al~ 
mighty  Being,  who  holds  the  balance  of  power ;  and  who 
will  shortly  turn  the  scale,  and  forever  fix  our  final  des- 
tiny. 

From  the  preceding  observations,  it  evidaitly  follows, 


80  ON  CONDITIONAL  TRUTIL  [Part  L 

Thit  there  is,  in  reality,  such  a  thing  as  conditional 
truth,  in  distinction  from  that  which  is  absokite  ;  and  al- 
so that  conditic  nal  truth  is  to  be  considered  as  being 
first,  in  that  order  of  things,  which  is  unalterably  estab- 
lished by  the  Supreme  Ruler  of  the  moral  world. 

Hence  it  is,  that  we  are  called  upon  ;  are  kindly  invi' 
ted ;    and  even  with  infinite  authority  commanded,  to 
take  an  active  part,  in  the  grand,  universal  system.  And 
the  part,  which  we  are  to  take,  consists  in  our  fulfilling 
certain  conditions ;    even  those,   which  are  particularly 
prescribed,  by  consummate  benevolence  and  infallible 
wisdom.  And  here  it  is  worthy  of  special  remark  :  That 
though  it  is  absolutely  certain,  in  general,  that  we  must 
inevitably  fulfil  conditions  of  some  kind  or  other ;  that 
is,  conditions  of  life  or  death  ;  yet  the  benificent  Author 
of  our  being  has  directly  enjoined  upon  us  the  fulfilling 
of  such  conditions,  and  such  only,  as  will  be  attended 
with  a  happy  result.     For  life  and  death  are  set  before 
us,  and  we  are  commanded  to  choose  life,  by  fulfilling 
the  condition  on  which  life  is  suspended. 

Very  interesting,  solemn,  and  affecting  are  the  words 
of  Moses,  in  his  valedictory  address  to  the  children  of 
Israel.  "  And  it  shall  connle  to  pass,  if  thou  shalt  hearken 
diligently  unto  the  voice  of  the  Lord  thy  God  to  observe 
and  do  all  his  commandments,  which  I  command  thee 
this  day,  that  the  Lord  thy  God  shall  set  thee  on  high 
above  all  nations  of  the  earth  :  and  all  these  blessings 
shall  come  upon  thee  and  overtake  thee,  if  thou  shalt 
hearken  unto  the  voice  of  the  Lord  thy  God. 

Blessed  shalt  thou  be  in  the  city,  and  blessed  shalt 
thou  be  in  the  field.  Blessed  shall  be  the  fruit  of  thy 
body,  and  the  fruit  of  thy  ground,   and  the  fruit  o(  thy 


Chap.  V]  ON  CONDITIONAL  TRUTH.  81 

cattle,  and  the  increase  of  thy  kine,  and  the  flocks  of  thy 
sheep.  Blessed  shall  be  thy  basket  and  thy  store.  Bless- 
ed shalt  thou  be  when  thou  comest  in  and  when  thou 
goes!  out....*'  The  Lord  shall  establish  thee  a  holy  peo- 
ple unto  himself,  as  he  hath  sworn  unto  thee ;    if  thou 
shalt  keep  the  commandments  of  the  Lord  thy  God,  and 
walk  in  his  ways"...."  But  it  shall  come  to  pass,  if  thou 
wilt  not  hearken  unto  the  voice  of  the  Lord  thy  God,  to 
observe  to  do  all  his  commandments,  and  his  statutes^ 
which  I  command  thee  this  day ;  that  ail  these  curses 
shall  come  upon  thee,  and  overtake  thee.     Cursed  shalt 
thou  be  in  the  city,  and  cursed  shalt  thou  be  in  the  field. 
Cursed  shall  be  thy  basket  and  thy  store.     Cursed  shall 
be  the  fruit  of  thy  body,  and  the  fruit  of  thy  land,  the 
increase  of  thy  kine,  and  the  flocks  of  thy  sheep.     Curs- 
ed shalt  thou  be  when  thou  comest  in  and  when  thou  go- 
est  out.     See  I  have  set  before  thee,  this  day,  life  and 
good,  death  and  evil ;  in  that  I  command  thee  this  day^ 
to  love  the  Lord  thy  God,  to  walk  in  his  ways  and  to 
keep  his  commandments,  and  his  statutes  and  his  judg- 
ments ;  that  thou   mayest  live  and  multiply  :    and  the 
Lord  thy  God  will  bless  thee,  in  the  land  whither  thou 
goest  to  possess  it.    But  if  thine  heart  turn  away,  so  that 
thou  wilt  not  hear ;  I  denounce  unto  you,  this  day,  that 
ye  shall  surely  perish.     I  call  heaven  and  earth  to  record 
this  day  against  you,  that  I  have  set  before  you  life  and 
death ;    blessing   and  cursing :    therefore  choose  life.'^ 
(Deut.  xxviii.  1—6,  9,  15—19.  xxx.  15—19.) 

Thus  you  may  see  the  nature  and  importance  of  tha^ 

CONDITIONAL  TRUTH,  ouc  side  or  the  other  of  which, 

you  must  unavoidably  take ;    for  such  is  the  universal 

•  constitution  of  things,  that  you  cannot  continue  in  a  state 

L 


3i^  ON  Conditional  rkuTHv  (pm  i 

of  neutrality.  VVliich  is  the  right  side  ;  viz.  the  side 
that  you  ought  to  take,  in  order  to  insure  a  fa\  ourable 
result ;  the  moral  Governor  of  the  world  has  clearly  ex- 
hibited  to  your  view,  by  giving  an  express  direction,  and 
an  absolute  command.  If,  therefore,  by  deviating  from 
his  direction,  and  transgressing  his  command,  you  will 
be  guilty  of  the  horrid  presumption  of  taking  the  wrong 
side  ;  then  there  will  not  be  any  thing  whatever,  not  even 
infinite  power  and  goodness  itself,  that  can  possibly  save 
you  from  suflfering  the  dreadful  consequence,  in  its  full- 
est extent  and  longest  duration.  For  it  is  absolutely  im- 
possible  that  infinite  power  and  goodness  should  ever 
contradict  itself,  by  reversing  the  irreversible  order  of 
things. 

In  tracing  the  principles  of  moral  science  it  is  of  es- 
sential importance,  always  to  keep  in  view  the  distinction 
between  conditional  and  absolute  truth ;  and  likewise  the 
order  of  arrangement,  which  is  assigned  to  these  two 
distinct  kinds  of  truth,  by  the  Supreme  R^ler,  in  his 
moral  government  over  finite  free  agents.  He,  being  in- 
vested with  Omnipotence,  has  the  intire  and  indepen- 
dent control  of  the  final  and  eternal  destinies  of  all  crea» 
ted  intelligent  beings ;  and  has,  therefore,  subjected  them 
all  to  a  state  of  absolute  dependence  on  himself. 

All  conditional  truth,  which  is  of  any  importance,  is 
to  be  considered  as  being  first,  in  the  order  of  things ; 
that  is,  prior,  in  order  of  time,  to  absolute  truth  ;  and  al- 
so,  as  having  a  right  and  a  wrong  side.  The  right 
side  is  always  that,  which,  if  admitted,  will  be  attended 
with  a  happifying  consequence  ;  and  the  opposite  to  this 
is  the  wrong  side.  Hence  originates  the  whole  system 
of  that  moral  governn^tnt,  which  the  **  blessed  and  only 


Chap. v.]  ON  CONDITIONAL  TRUTH.  83 

Potentate''  invariably  exercises  over  his  rational  off- 
spring. In  relation  to  whom,  therefore,  it  is  unalterably 
fixt:d,  as  a  universal  rule,  which  admits  of  no  exception  : 
**  That  whatsoever  a  man  sowedi,  that  shall  he  also  reap. 
For  he  that  soweth  to  his  flesh,  shall  of  the  flesh  reap  cor. 
ruption :  but  he  that  soweth  to  the  Spirit,  shall  of  the 
Spirit  reap  life  everlasting."  (Gal.  vi.  7,  8.) 

It  is  an  observation,  which  cannot  be  too  often  repeats 
ed  ;  That  conditional  truth  is  to  be  considered  as  beinp 
first  in  order  ;  and  as  having  a  right  and  wrong  side. 

Hence  there  are  two  opposite  consequences,  both  ex- 
isting in  possibility,  previous  to  the  actual  existence  of 
either,  which  are  suspended  on  conditional  truth.  And 
this  being  the  case,  it  is  absolutely  necessary,  in  general^ 
that  one  or  the  other  of  these  two  opposite  consequences 
should  become  actually  present ;  and  which,  in  particu- 
lar, it  shall  be,  must  always  be  determined  according  to 
the  condition,  which  will  be  previously  admitted. 

It  is  now  absolutely  necessary,  with  a  general  necessity^ 
That  you  should,  in  some  future  period,  reap  one  or  the 
other  of  the  following  consequences ;  viz.  happiness  or 
misery,  perfect  in  degree,  and  endless  in  duration. 

Do  you  inquire ;  Which,  in  particular,  it  will  actual- 
ly  be  ?  The  universal  answer  is ;  That  according  to  the 
immutable  law  of  Divine  operation,  "  whatsoever  you 
sow,  that  shall  you  also  reap  :"  Or,  in  other  words ;  the 
final  consequence  will  always  be  inevitably  determined 
according  to  the  previously  admitted  condition.  This  is 
a  rule  from  which  the  perfections  of  that  great  and  glori- 
ous Being,  who  bears  an  uncontrollable  sway,  in  the  man- 
agement of  all  the  affairs  of  the  universe,  n,ever  will  ad- 
Qiit  the  least  deviation. 


84  ON  CONDITIONAL  TRUTH.  [Part  I. 

Hence  arises  tlie  strict  accountability  of  all  finite  free 
agents  to  the  Supreme  Lawgiver  and  Universal  Govern- 
or of  all  worlds. 

In  the  revelation,  which  the  Deity  has  made,  respect^ 
ing  that  order  of  things,  which  is  the  foundation  of  the 
moral  conduct  of  free  agents,  it  is  not  stated  ;  That  life, 
and  nothinf^  but  life,  is  absolutely  set  before  them,  on 
the  one  hand  :  nor  that  death,  and  nothing  but  death,  is 
absolutely  set  before  them  on  the  other :  but  the  true 
statement  is  ;  That  life  and  death,  each  being  suspend- 
ed on  a  previous  condition,  are  both  set  before  them  ; 
also,  that  it  is  absolutely  necessary,  in  general,  that  the 
previous  condition,  on  the  one  side  or  the  other,  should 
be  admitted  ;  and  therefore,  that  life  or  death,  one  or  the 
other,  just  according  to  the  previously  admitted  condi^ 
tion,  should  be  the  inevitable  consequence. 

It  is  worthy  of  special  remark  ;  That  conditional  truth 
universally  implies  possibility.  Hence  it  is  always  the 
case,  without  exception  ;  That,  whatever  is  conditional- 
ly true,  is  possible ;  and  therefore,  whatever  is  impossi- 
ble, is  not  conditionally  true.  Again ;  absolute  truth  uni- 
versally implies  necessity.  And  there  is  always  the  same 
distinction  between  conditional,  and  absolute  truth,  as 
there  is  between  possibility  and  necessity.  It  must  be 
observed,  That  conditional,  in  distinction  from  absolute, 
truth ;  or,  which  is  the  same  ;  possibility,  in  distinction 
from  necessity,  always  has  a  relation  lo  future  time.  For 
every  thing,  in  respect  to  the  present  and  the  past,  is  un- 
alterably fixed  ;  being  either  in  a  state  of  absolute  neces- 
sity or  absolute  impossibility.  But  with  relation  to  the 
future,  the  case,  though  not  universally,  yet  in  respect 
to  some  things,  is  essentially  different.  And  this  is  the 


ciiap.V.]  ON  CONDITIONAL  TRUTH.  85 

foundation  of  that  order  of  things,  in  the  moral  world, 
in  which  conditional  truth  is  not  only  distinct  from,  but 
also  antecedent  to,  absolute  truth. 

It  is,  therefore,  in  respect  to  the  future,  that  the 
Deity  holds  the  balance  of  power  :  having  life  in  one 
scale,  and  death  in  the  other.  And  while  the  Deity  is 
thus  holding  the  balance,  finite  free  agents  have  a  natural 
liberty  to  take  either  side.  And  at  the  same  time,  whea 
they  have  this  natural  liberty  ;  tliat  Almii^hty  Being  to 
whom  alone  all  power  belongs,  and  who  alone  holds  the 
balance  of  power,  is  calling  upon,  directing,  and  com- 
manding  them  to  take  the  right  side ;  that  it  may  be' 
consistent  for  him,  according  to  his  universal  plan  of  op. 
eration,  to  turn  the  scale  in  their  favour ;  and  thus  fore- 
ver secure  their  happiness.  But  let  them  take  which  side 
they  will,  (and  one  side  or  the  other  they  must  unavoid- 
ably take)  they  will  meet  the  Deity  on  the  same  side. 
And  on  that  side,  whichsoever  it  may  be,  he,  who  pre- 
viously holds  the  balance,  will  turn  the  scale  ;  and  thus 
hy  introducing  absolute,  instead  of  conditional  truth, 
that  is,  by  introducing  necessity  instead  of  possibility, 
will  unalterably  fix  their  final  state ;  so  that  they  never 
can  change  sides  any  more. 

Thus,  probationary  sinner,  whoever  you  are,  you  may 
see  (and  it  is  of  the  highest  importance,  that  you  should 
deeply  y^d"/,  as  well  as  see)  your  intire  and  absolute  de- 
pendence on  him,  who  holds  in  his  hand,  the  power  of 
life  and  death.  To  him  you  must  be  made  to  bow ;  and 
the  effects  of  his  power,  operating  in  the  production  of 
your  happiness  or  misery,  you  must  shortly  feel.  For 
though  he  is  now  holding  the  balance,  on  which  life  and 
death,  each  extending  through  endless   futurity,  hang 


\(j  ON  CONDITIONAL  TRUTH.  [Part  i. 

suspended,  waiting  for  yau  to  take  your  side  i  yet  this 
will  not  long  continue  to  be  the  case  ;  for  the  solemn 
crisis,  inconceivably  delightful  or  dreadful,  is  fl\st  ap- 
proaching, when  he  will  turn  the  scale,  and  decide,  with- 
out any  possibility  of  alteration,  your  eternal  destiny. 
Say  not,  that  because  you  are  absolutely  dependent  on  the 
Deity,  therefore  there  is  nothing  you  can  do.  But  re- 
member :  That  from  this  very  consideration ;  viz.  the 
consideration  of  your  absolute  dependence,  it  follows  t 
That  it  is  nececessary,  with  a  general  necessity,  that  you 
should  do  smnething.  And  this  point  being  already  set- 
tled by  a  decree,  which  is  as  immutable  as  the  divine 
existence ;  there  is,  therefore,  now  no  room  for  the  ques- 
tion, Whether  you  can,  or  will,  do  any  thing,  or  not  ? 
But  the  grand,  and  the  only  question  is  that,  which  re- 
lates to  what  you  will  do.  Will  you  take  the  right  side, 
or  the  wrong  ?  For  one  side  or  the  other  you  must  take  ; 
because  it  is  impossible,  that  you  should  remain  in  a 
state  of  neutrality.  Therefore,  "  acquaint  now  thyself 
with  God  and  be  at  peace :  thereby  good  shall  come  out 
of  thee."  (Job  xxii.  21.)  If  you  inquire ;  How  this  ac- 
quaintance with  God  is  to  be  formed  ?  The  answer  is  ; 
It  must  be  done  by  taking  hold  of  the  right  hand  of  his 
power.  For  this  is  agreeable  to  the  divine  direction : 
**  Let  him  take  hold  of  my  strength,  that  he  may  make 
peace  with  me  ;  and  he  shall  make  peace  with  me.'^ 
(Isa.  xxvii.  5.) 

Conditional  truth,  considered  as  relating  to  the  future 
and  eternal  state  of  things,  has,  according  to  what  has 
been  already  observed,  a  right  and  a  wrong  side ;  and  it 
is  originally  antecedent  to  absolute  truth,  in  that  order  of 
things,  belonging  to  the  universal  government  of  the  Su- 


Chap,  v.]  OM  CONDITIONAL  TRUTH.  87 

preme  Disposer  of  all  events  ;  and  particularly  those 
events  of  endless  consequence,  to  which  the  conduct  oi. 
moral  agents  has  a  special  relation. 

An  inquiry  may  noAV  arise  ;  Whether  all  truth  is 
primarily  of  a  conditiojial  nature  ;  and  in  the  estabhshed 
order  of  things,  antecedent  to  absolute  truth  ?  We  an- 
swer :  This  is  far  from  being  the  case.  For  there  is  a 
universal  system  of  original  absolute  truth  ;  remaining 
from  eternity  to  eternity,  immutably  the  same.  And  in 
this  universal,  immutable,  and  eternal  system,  is  contain- 
ed all  that  special  conditional  truth,  which,  in  its  original 
state,  has,  as  we  have  said,  a  right  and  a  wrong  side  ;  and 
13,  according  to  the  established  order  of  things,  in  the 
moral  government  of  the  Deity,  antecedent  to  that  abso- 
lute truth,  of  endless  consequence,  which  is  suspended 
on  the  preceding  conditional  truth.  On  this  principle, 
therefore,  it  is,  that  the  great  Jehovah  sustains  the  char- 
acter of  moral  Governor  of  the  universe.  Hence  also  ori- 
ginates the  accountability  of  all  created  free  agents  to  their 
infinite  Creator.  And  therefore  it  follows :  That  there  i^ 
a  foundation  for  a  probationary  state  ;  and  that  this  pro> 
bationary  state  is  of  a  temporary  nature  ;  and  that,  having 
once  expired,  it  can  never  be  renevved.  And  on  this  same 
principle,  likewise,  is  founded  the  whole  system  of  eter- 
nal  rewards  and  punishments. 

To  you,  therefore,  who  are  a  momentary  probationer 
for  eternity,  it  is  of  the  highest  and  most  interesting  im- 
portance,  to  pay  a  suitable  and  a  seasonable  attention  to 
the  station,  you  now  hold,  in  that  order  of  things,  accor- 
ding to  which,  you  must  be  carried  forward,  and  soon 
make  your  entrance  into  a  state,  from  which  you  can 
never  return^ 


8.8    :  ON  THE  DIVINE  POWEKt  [Fart  t 

CHAPTER  VI. 

ON  THE  DIVINE  POWER. 

HIS  important  subject  will  be  introduced  by  giving 
tui  answer  to  the  inquiry  ;  What  is  power  ? 

And  here  it  may  be  observed,  in  general ;  That  pow- 
er is  the  very  same,  without  distinction,  as  possibilitin 
Hence  there  is  no  such  thing  as  power  without  possibil- 
ity ;  nor  any  such  thing  as  possibility  without  power. 

Since  power  is  the  same  as  possibility,  it  is  important j 
that  possibility  should  be  definitely  explained. 

Possibility  is  the  same  as  universal  consisten- 
cy. And  what  is  meant  by"  universal  consistency,"  may 
be  understood  thus  :  Assume  any  proposition  whatever. 
Then,  in  the  simple,  absolute  truth  of  the  principle. 
That  every  thing,  through  the  whole  system,  which  is 
actually  present,  is  CONSISTENT  with  the  proposition's 

BEING    TRUE,    Or    witll    itS    NOT    BEING     TRUE,    COUsistS 

what  we  call  universal  coNsisTENcy,  that  is,  possi- 
BiLiTY  ;  for  they  are  both  one  and  the  same. 

Actual  truth  universally  consists  in  the  actual 
AGREEMENT  of  any  particular  proposition  with  its  being 
true,  or  with  its  not  being  true.  And  actual  truth 
may  be  denominated  affirmative  or  negative,  just  accord- 
ing as  the  agreement,  which  the  proposition  has  with  its 
being  true  or  not  true,  is  on  the  affirmative  or  negative 
side.  From  these  definitions  it  follows  :  That  possibili- 
ty is  distinct  from  actual  truth ;  and  that  the  former  i3 
of  a  much  more  extensive  nature,  than  the  latter. 

There  are  many  things  that  are  not  now  actually  true  ; 
which  will  be  actually  or  absolutely  true,  in  some  future 


Cliap.  Vi]  ON  THE  DIVINE  POWER.  89 

period ;  but  all,  that  ever  will,  through  endless  futurity, 
be  possible^  is  now,  and  from  all  eternity  has  been,  possi- 
ble. It  is,  therefore,  of  the  greatest  importance,  that  the 
distinction  between  possibility,  and  absolute  truth,  that 
is,  necessity,  should  always  be  kept  in  view.  Possibility 
and  power  are,  as  we  have  said,  both  one  and  the  same 
thing ;  for  that  which,  when  considered  with  relation  to 
any  particular  proposition  or  event,  we  call  possibility^  is 
the  very  same,  as  that  which,  when  considered  as  belong- 
ing to  the  Deity,  we  call  power.  Therefore,  the  possi- 
bility  of  an  event  and  the  power  of  the  Deity  are  both 
one  and  the  same. 

Having  explained  what  is  to  be  understood  by  possi- 
bility, or  power,  we  shall  now  proceed  to  observe  :  That 
the  Divine  Mind,  that  is,  the  Deity,  has-  a  connexion, 
that  is,  an  agreement,  with  all  possibility  ;  that  is,  all  pow- 
er. And  this  is  what  constitutes  that  awful  and  adora- 
ble divine  perfection,  which  is  called  Omnipotence, 
This  connexion  or  agreement  extends,  at  one  time,  even 
in  the  present  time,  through  a  whole  immensity  ;  and 
does,  at  the  same  time,  relate  to  every  part  of  a  bound* 
less  eternity.  It  is  the  universal  nature  of  power  or  pos- 
sibility to  have  a  relation  to  time.  It  relates  to  the  pres- 
ent, and  also  to  every  part  of  endless  futurity.  As  it 
stands  related  to  the  present,  it  is  always  the  case,  with- 
out any  exception,  that  it  is  only  on  one  side.  Hence  it 
is  absolutely  impossible,  that  any  thing  whatever  should 
be,  and  not  be,  in  the  same  time ;  that  is,  in  the  present 
time.  Consequently ;  eveiy  thing,  throughout  the  uni- 
verse, is,  in  respect  to  the  present  time,  immutaby  fixed, 
without  any  possibility  of  alteration.  And  if  this  was  uni- 
versally the  case,  in  respect  to  \\iQ  future^  as  well  as  the 

M 


90  ON  THE  DIVINE  POWER.  [Pait  I. 

present ;  then  there  would  be  no  such  thing  in  nature ^ 
as  change  :  and,  indeed,  there  would  be  no  such  thing 
as  created  mutable  existence. 

In  respect  to  the  present,  there  is,  as  we  have  observed, 
but  only  one  case ;  for  in  respect  to  the  present,  there  is 
no  possibility,  but  only  on  one  side  ;  and  all  possibility, 
being  wholly  on  one  side,  is  for  the  sake  of  distinction 5 
denominated,  necessity.     But  in  respect  to  the  future, 
there  are  two  cases.     One  is  that,  in  which  there  is  no 
possibility,  but  only  on  one  side  ;  which  possibility,  there- 
fore,  is  denominated  necessity.     This  case  is  that, 
which  relates  to  the  Deity  with  all  his  glorious  perfec- 
tions ;  and  comprehends  all  immutable  existence,  together 
with  all  unchangeable  and  eternal  truth.  That  is  ;  it  com- 
prehends that  absolute,  universal  system  of  boundless 
extent  and  endless  duration,  which  peculiarly  belongs 
**  to  the  King  Eternal,  Immortal,  Invisible,  the  only  Wise 
God  ;"  as  the  immediate  and  invariable  object  of  his  in- 
finite perception,  glory,  and  happiness  ;  and  which  ren- 
ders him  completely  independent  of  all  the  possible  chan 
ges,  that  can  ever  be  introduced  into  that  system  of  mu- 
table existence,  emanating  from  himself,  in  consequence 
of  the  exercise  of  his  Omnipotence,  whereby  he  makes, 
to  his  rational  creatures,  a  display  of  his  declarative  glo- 
ry ;  communicating  to  them,  as  large  a  share   of  happi- 
ness as  their  particular  state  and  condition  will  admit. 
The  other  case,  relating  to  the  future,  is  that,  in  which 
there  is  a  possibility  on  bath  sides  ;  and  this  twofold  pos- 
sibility constitutes  what  we  call  a  balance  of   pow- 
er.    This  is  the  foundation  of  the  exertion  of  divine 
power.  For  the  Deity  exerts  his  power,  by  remitting  the 
possibility,  on  one  side,  and  retaining  it,  on  the  other. 


Chap.  VI  ]  ON  THE  DIVINE  POWER.  91 

Whenever  possibility  is  remitted,  that  is,  removed,  from 
one  side,  and  retained  on  the  other ;  then  the  remainini>; 
possibility  will  become  what  is  denominated  necessity ; 
and  will,  therefore,  unavoidably  introduce  the  event, 
whatever  it  may  be,  to  which  it  relates. 

There  is  one  observation,  which  cannot  be  too  often 
mentioned;  viz.  That  all  power  belongs  to  the  Dei- 
ty. By  his  exertion  of  his  own  power,  the  whole  mate- 
rial universe,  composed  of  innumerable  worlds,  intersper- 
sed through  immensity,  was  created ;  and  from  the  ex- 
ertion of  his  power  flows,  and  will  forever  continue  to 
flow,  an  endless  variety  of  changes,  in  the  grand,  magni- 
ficent system  of  created  existence.  All  power  is  in  his 
hands  ;  he  alone  holds  the  balance  ;  and  therefore  he  has 
the  absolute  control,  even  of  necessity  itself;  which  he 
can,  just  according  as  he  shall  see  fit,  introduce  on  either 
side.  And  consequently,  if  you  take  the  right  side,  or 
the  wrong,  (and  one  side  or  the  other  you  must  take) 
then  the  Deity,  vvho  from  eternity  has  held  the  balance, 
w^ill  turn  the  scale,  either  in  your  favour,  or  the  contrary  ; 
just  according  to  the  particular  side,  on  which  you  will 
be  found.  For  to  suppose,  that  whenever  you  take  one 
side,  (let  it  be  which  it  will)  the  Deity  will  take  the  op- 
posite side,  is  the  same  as  to  suppose,  that  he  will  not 
exert  his  power  at  all.  For  if,  whenever  you  take  one 
side,  the  Deity  should  retain  the  possibility,  on  the  oppo- 
site side  ;  then  the  possibility  will  be  retained  on  both 
sides  ;  and  therefore,  there  will  be  no  exertion  of  power. 
But  this  is  inconsistent  with  the  universal  plan  of  divine 
operation.  Consequently ;  whenever  you  actually  take 
one  side,  which  side  soever  it  maybe,  the  Deity  will  then 
so  turn  thfe  scale,  as  to  introduce  necessitv  on  the  samc^ 


^2  ON  THE  DIVINE  POWER.  [Part  I. 

side,  by  remitting  possibility,  on  the  opposite  side,  and 
retaining  it  on  tiie  side  you  actually  take.  But  previous 
to  the  scale's  being  turned,  the  Deity  holds,  in  his  hand, 
the  possibility  of  your  eternal  happiness,  on  one  side,  and 
the  possibility  of  your  eternal  misery,  on  the  other  ;  and 
thus  he  sustains  the  character  of  the  "  one  Lawgiver,  who 
is  able  to  save  and  to  destroy."  Hence  arises  a  most 
interesting  inquiry  :  Which  of  those  two  possibilities 
will  be  retained,  and  which  removed,  when,  time  being 
past,  the  scale  will  be  turned  for  eternity^  and  your  final 
destiny  unalterably  decided  forever  ?  In  answer  to  this, 
you  wiB,  perhaps,  reply  :  If  all  power  belongs  to  the  De- 
ity, and  he  is  the  efficient  cause  of  all  effects ;  then  the 
whole  must  be  referred  to  him,  and  he  must  determine 
the  affair,  just  according  as  he  sees  fit.... But  the  alL im- 
portant inquiry  still  returns :  What  will  the  Deity  see 
Jit  to  do  ?  You  will  say  ;  That  he  is  an  absolute  Sove- 
reign,  and  therefore,  that  it  does  not  belong  to  you  to 
know,  nor  pretend  to  tell,  what  he  will  see  fit  to  do» 
But  you  ought  to  remember  ;  That  your  saying  this  im- 
plies an  acknowledgment  of  your  having  been  intirely 
inattentive  to  the  declarations  of  his  will,  respecting  your 
own  moral  conduct.  For  though  he  is  indeed  an  abso- 
lute Sovereign ;  and  consequently  you  are  wholly  depen- 
dent on  him  ;  yet  he  has  expressly  told  you,  times  with- 
out number,  how  he  shall  see  fit  to  dispose  of  you,  in 
the  final  result  of  things.  That  is  ;  he  has  expressly  told 
you.  That  he  shall  certainly  see  fit  to  fix  your  endless 
state  of  perfect  happiness  or  misery  (both  of  which  he 
now  has  in  his  power)  just  according  to  the  side,  on 
which  you  will  be  actually  found,  when  the  proper  time 
arrives,  for  him  to  turn  the  scale.  He  now  holds  that  a w^ 


Giiap.  VI]  0>J  THE  DIv^INE  POWER.  ^ 

fill  balance  of  power,  on  which  "  hang  everlasting  things;'* 
with  you,  therefore,  it  remains  to  answer  the  grand  nues. 
tion ;  a  question,  which  of  all  others,  that  ever  can  be  pro- 
posed, is  the  most  important ;  Which  side  of  the  Deity's 
twofold  power  will  you  take  ?  Will  you  take  that,  which 
implies  the  possibility  of  infinite  good  ;  or  that,  in  which 
the  possibility  of  infinite  evil  is  implied ;  for  these  two 
the  Deity  now  retains  ;  but  he  will  not  long  retain  them 
both  :  one  side  or  the  otlier ;  that  is,  the  right  or  the 
wrong,  you  must  shortly  take.  And  you  may  even  now, 
with  absolute  certainty,  know,  in  general,  what  will  be 
the  final  result.  For  if  you  take  the  right  side,  there  you 
will  meet  the  Deity,  clothed  in  smiles ;  or  if  you  take 
the  wrong  side,  you  will  also  meet  him  there,  arrayed  in 
vengeance.     This  is  a  solemn  thought.... 

Then  let  "  this  thought  possess'*  your  "breast, 
"  Where'er"  you  "  rove,  where'er"  you  '*  rest : 
"  Nor  let"  your  "  weaker  passions  dare 
"  Consent  to  sin.,. .for  God  is  there." 

Since  the  Deity  has  all  power  in  his  hands,  and  can 
turn  it  for,  or  against  you  ;  it  is  certainly  of  infinite  im- 
portance to  you,  that  you  agree  with  him  to  exert  it,  so 
as  to  save  you  from  misery,  and  introduce  you  into  a 
state  of  happiness.  Let  it  not  be  said,  by  way  of  objec- 
tion :  That  the  Deity  will  exert  his  own  power  just  as 
he  pleases,  let  you  conduct  as  you  will.  For  though  this, 
considered  in  itself,  is  most  certainly  true  ;  yet  it  will  by 
no  means  follow,  that  your  own  conduct,  in  taking  the 
right,  or  the  wrong  side,  is  to  be  considered  as  being  in- 
diiferent,  in  this  all-important  affiiir.  For  according  to 
the  side  you  take  ;  so  will  your  final  state,  be  deterniin- 


94  ON  THE  DIVINE  POVVEK.  [Part  I. 

ed.  This  is  agreeable  to  the  immutable  law  of  divine  op- 
eration. 

From  the  preceding  observations,  that  have  been  made^ 
with  regard  to  power  or  possibility,  it  is  clearly  evident ; 
That  it  is  not  a  created  existence  ;  and  that  it  does  not 
consist  in  the  modification,  nor  in  the  change  of  any  cre- 
ated existence  whatever.  For  it  is  universally  the  case^ 
that  all  created  existence,  together  with  every  change  or 
modification,  of  which  it  is  susceptible,  always  presuppo- 
ses power.  But  since  power  is  a  reality  ;  and  since  it 
never  was  created,  therefore  all  power,  which  is  now  ac- 
tually contained  in  the  universal  system,  has  been  from 
eternity.  It  originally  belonged,  and  does  still  belong, 
to  the  Almighty  Creator,  Preserver,  and  Governor  of  all 
worlds,  both  visible  and  invisible.  And  since  all  power 
absolutely  belongs  to  the  Deity,  therefore  he  is  the  uni- 
versal, efficient  cause  of  every  effect,  that  takes  place,  in 
the  whole  system  of  mutable  existence.  He  is  the  cause 
of  every  motion  in  the  natural  world ;  from  that  of  the 
smallest  atom  which  floats  in  the  air,  to  that  of  those  ama- 
zing masses  of  matter,  which  regularly  revolve  around 
their  central  bodies,  in  the  solar  system,  and  in  the  im- 
measurable  expanse  of  the  starry  firmament.  And  in  the 
mental  world,  he  is  the  cause  of  every  sensation,  of  eve- 
ry thought,  and  of  every  volition.  Thus  we  must  ascribe 
all  power  to  God  ;  and  consider  him  as  the  efficient  cause 
of  all  effects.  "  For  of  him,  and  through  him,  and  to 
him,  are  all  things:  to  whom  be  glory  forever."  (Rom. 
xi.  36.) 

And  now  it  may,  perhaps,  not  be  improper  nor  unne- 
cessary to  give  you  a  caution  against  two  dangerous  ex- 
tremes, into  one  or  the  other  of  which,  vmless  suitable 


•Jiup.  VI.3  ON  THE  DIVINE  POWER.  95 

care  is  taken  to  prevent  it,  you  are  liable  to  fall  ;  and  by 
ialiing  into  which,  you  may  be  involved  in  irretrievable 
error.  One  is  your  rejecting  the  important  truth,  that  has 
now  been  advanced,  relative  to  the  divine  power  and  the 
divine  exertion  ;  that  thereby  you  may  free  your  mind 
from  a  sense  of  your  absolute  dependence  on  him,  in 
whom  you  "  live,  move,  and  have  your  being."  And  the 
other  is  (to  use  the  language  of  the  apostle)  your  holding 
the  truth  in  unrighteousness  :  that  is,  admitting  the  truth 
(admitting  it,  at  least,  in  speculation)  and  then  drawing* 
from  it  false  inferences.  To  the  last  of  these,  we  shall, 
at  present,  pay  a  more  particular  attention ;  because  it  is 
of  a  very  specious  nature  and  destructive  tendency. 

We  will  suppose,  that  you  admit,  as  an  incontroverti- 
ble principle ;  That  all  the  power  there  is,  in  the  univer- 
sal system,  belongs  to  the  Deity  ;  and  that  he  is  the  effi- 
cient  cause  of  all  effects,  from  the  most  minute,  to  those 
of  the  greatest  magnitude,  that  ever  take  place,  both  in 
the  material  and  mental  system.  So  far  you  do  well ;  for 
in  so  doing  you  admit  a  most  important  truth  ;  a  truth, 
which  justly  claims  your  highest  regard  and  practical  im- 
provement. But  if,  from  admitting  this  most  important 
truth,  you  should  hence  infer ;  That  all  things  are  sub- 
jected to  a  state  of  inevitable  necessity  ;  you  would  per- 
vert the  truth,  in  a  most  dreadful  manner,  and  expose 
yourself  to  be  lost  in  an  endless  maze  of  inextricable  er- 
ror. The  system,  that  would  result  from  this  false  con- 
clusion, would  be  a  labyrinth,  full  of  intricate  windings, 
which,  being  pursued  for  a  wlaile,  would  involve  you  in 
the  awful  danger  of  being  led  fatally  astray  ;  so  as  to  find 
yourself,  at  length,  actually  introduced  within  the  grasp 
of  that  tremendous  necessitv,  which,  arresting  you  with  a 


96  ON  THE  DIVINE  POWER.  [Part  L 

Strong  and  irresistible  hand,  and  binding  you  fast,  in 
chains  of  everlasting  darkness,  would  leave  no  possibili- 
ty of  your  ever  returning  back  again  lo  embrace  and  im- 
prove the  truth  from  which  you  had  departed.  For,  by 
admitting  the  erroneous  supposition  ;  That  every  event 
has,  IVoni  all  eternity,  been  unalterably  fixed  by  previous 
necessity,  you  do,  as  it  were,  (if  propriety  would  admit 
the  use  of  the  expression)  divest  the  Deity  of  half  his 
original  pov/er,  relative  to  the  mutable  system  ;  and  leave 
no  room  for  divine  exertion.  For  divine  exertion  always 
does,  in  the  very  nature  of  it,  always  presuppose  a  bal- 
ance  ol  power  ;  implying  on  each  side  an  equal  possibil- 
ity ;  and  divine  exertion  itself  consists  in  the  Deity's  re- 
mitting the  possibility,  on  one  side,  and  retaining  it,  on 
the  other.  Thus  the  Deity,  being  invested  with  a  two- 
fold  power,  holds  in  his  hand  the  eternal  destinies  of  his 
creatures ;  and  he,  being  Lord  of  necessity,  can  intro- 
duce it,  by  the  exertion  of  his  own  power,  whenever,  and 
in  respect  to  whatever,  he  pleases.  For  "  He  doth  ac- 
cording to  his  will  in  the  army  of  heaven,  and  among 
the  inhabitants  of  the  earth  :  and  none  can  stay  his  hand, 
or  say  unto  him.  What  doest  thou?"  -To  him  alone  it 
belongs  to  say  :  "  My  counsel  shall  stand,  and  I  will  do 
all  my  pleasure."  (Dan.  iv.  35.  Isa.  xlvi.  10.) 

If,  in  obedience  to  his  commands,  you  meet  him  on 
the  right  side,  you  will  find  yourself  encircled  in  the 
arms  of  his  everlasting  mercy.  But  if  you  will  deviate 
from  the  rule,  which  he  has  prescribed  for  your  conduct, 
you  will  meet  him  on  that  side,  where  you  must  forever 
feel  his  vengeance,  and  hear  his  heart-rending  voice, 
saying:  *'  This  is  thy  lot,  the  portion  of  thy  measures 


CUup.  VI.]  ON  THE  niVINE  POWER,  97 

from  me ;  because  thou  hast  forgotten  me,  and  trusted 
in  flilsehood."  (Jer.  xiii.  25.) 

The  apostle  James  has  expressly  declared:  That  "there 
is  one  Lawgiver,  who  is  able  to  save  and  to  destroy.'* 
(James  iv.  12.)  Therefore,  it  is  not  the  case ;  That  the 
Supreme  Lawgiver  has  power  only  on  one  side,  and  none 
on  the  other ;  but  he  has  a  twofold  power.... he  holds  in 
his  hands,  both  the  possibility  of  salvation,  and  also  the 
possibility  of  destruction.  One  of  these  tv/o  possibili- 
ties, both  of  which  are  novv  present,  and  from  all  eterni- 
ty have  been  present,  he  will  retain,  and  the  other,  when- 
ever the  proper  time  shall  arrive,  he  will  remove.  And 
thus,  by  the  exertion  of  his  power,  consisting  in  his  re- 
moving one  of  the  possibilities,  and  retaining  the  other, 
he  will  introduce  inflexible  necessity,  on  one  side;  viz. 
on  that,  where  he  retains  the  possibility.  For  one  of  the 
two  possibilities,  being  retained  without  the  other,  will 
become  coincident  with  necessity.  And  this  necessity 
being  once  introduced,  will  forever  remain.  For  v/hen 
the  Sovereign  Disposer  of  all  effects,  and  the  absolute 
Controller  of  that  necessity,  which  involves  the  final  des- 
tiny of  his  accountable  creatures,  once  speaks  the  word, 
it  will  be  done  ;  and  when  he  commands,  (by  the  exer- 
tion of  his  power)  it  will  forever  stand  fast.  (Psalm 
xxxiii.  9.) 

Thus  you  may  see,  that  the  supposition  :  That  all 
events  have  from  eternity,  been  fixed,  by  a  previous  ne- 
cessity, is  intirely  subversive  of  the  order  of  things  in  the 
divine  government ;  is,  in  the  highest  degree,  derogato- 
ry to  the  divine  power  ;  is  perfectly  inconsistent  with  the 
immutable  laws  of  divine  operation  ;  and  is  directly  con- 

^adictory  to  the  principles  of  free  agency,  in  fiaite  be 

N 


98  ON  THE  DIVINE  POWER.  [i^ait  I. 

ings,  and  their  moral  accountability  to  their  infinite  Cre- 
jator.  For  if  the  Deity  possesses  no  power,  but  only  on 
one    side  ;    or,    in  other  terms,    importing    the  same 
thing ;  if  he  is  invested  with  no  power,  but  only  what 
consists  in  necessity ;  then,  where  is  there  any  founda- 
tion for  divine  exertion  ?    Can  he  alter  the  unalterable 
state  of  things?    Can  he  acquire  any  new  power,  which 
he  never  had  before  ?  Can  he  place  creatures  in  a  proba. 
tionary  state  ;  prescribe  for  them  a  rule  of  duty,  and  set 
before  them  life  on  the  one  hand,  and  death  on  the  oth- 
er ?  Can  he  be  a  "  Lawgiver,  who  is  able  to  save  and  to 
destroy?"    In  a  word:    Can  he  sustain  the  character  of 
moral  Governor  of  the  world  ? 

If,  therefore,  from  the  principle  ;  That  the  Deity  is 
invested  with  infinite  pov/er,  and  that  he  is  the  efficient 
cause  of  every  effect,  that  ever  takes  place,  in  the  univer- 
sal  system,  (which  principle  is  most  certainly  true)  you 
infer ;  That  all  future  events  are  now,  and  always  have 
been,  unalterably  fixed  by  previous  necessity ;  then,  re- 
specting the  divine  power,  you  entertain  (in  speculation, 
at  least)  a  view,  which  is  essentially  wrong,  and  of  most 
dangerous  consequence.  For  by  supposing  necessity,  in 
relation  to  future  events,  to  be  prior  to  the  exertion  of 
divine  power,  you  intirely  invert  the  order  of  things.  Be- 
cause it  is  the  Deity  himself,  who,  being  invested  with  a 
twofold  power,  relative  to  future  events,  and  thus  having 
the  absolute  control  of  necessity,  does,  by  his  own  exer- 
tion,  introduce  it,  in  the  administration  of  his  moral 
government,  at  such  times,  and  on  such  occasions,  as  he, 
in  his  infinite  wisdom,  sees  fit.  It  is  not,  therefore,  to  be 
supposed  ;  That,  with  relation  to  future  events,  the  Dei- 
ty  has  no  power,  but  only  what  consists  in  necessity  ^ 


<jh3p.  VI.^l  ON  THE  DIVINE  POWER,-  9l> 

or,  which  is  the  same  thing,  that  all  future  events  are  fix. 
ed,  by  a  previous  necessity.  But  the  true  state  of  the  case 
is  this :  That  the  Deity  is,  previous  to  the  introduction 
of  necessity,  invested  with  a  twofold  power,  from  the  ex- 
ertion of  which,  according  to  the  dictates  of  infallible 
wisdom  and  impartial  rectitude,  necessity  itself  results  ; 
so  far  as  it  has  relation  to  moral  accountable  beings,  and 
the  consequences  of  their  conduct,  in  their  taking  the 
right  or  the  wrong  side. 

But  perhaps,  after  all,  you  will  be  ready  to  say  :  That, 
if  it  is  not  the  case,  that  all  future  events  are  fixed  by  a 
previous  necessity ;  then  it  is  impossible  that  the  Deity 
should  have  a  certain  foreknowledge  of  such  events. 
Here,  indeed,  there  seems  to  be  a  difficulty,  which  has 
the  appearance  of  being  hard  to  be  removed.  It  is  of  im- 
portance, however,  that  you  should  always  remember ; 
That  you  ought  not  to  attempt  to  vindicate  the  Deity's 
knowledge  by  derogating  from  his  power.  You  may  just 
as  well  deny  his  knowledge,  as  his  power ;  you  ought 
not,  indeed,  to  do  either.  But  in  maintaining,  that  every 
future  event  is  fixed  by  previous  necessity,  you  deny  the 
divine  pov/er,  in  such  a  manner  as  to  imply  a  denial  of 
all  the  moral  perfections  of  the  Deity  ;  considered  in  re- 
lation to  finite  intelligent  beings.  For  if  he  is  originally 
invested  with  no  power,  but  only  what  consists  in  neces- 
sity ;  then  he  is  not  the  moral  Governor  of  the  world ; 
and  therefore,  there  is  no  moral  accountabilitye  But  to 
such  a  rash  conclusion  as  this ;  a  conclusion  so  full  of 
inconsistency  and  impiety,  you  can  never  arrive,  without 
first  violating  the  sacred  rule  :  *'  Judge  not  according  te 
appearance  ;  but  judge  righteous  judgment,"  (John  vii. 
24.) 


lOO  ON  DIVINE  AGENCY.  f  I'art  f 

CHAPTER  VII. 

ON  DIVINE  AGENCY. 

J  HE  Divine  Agency  is  to  be  considered  in  a  twofold 
view.  First :  as  being  diat,  which  is  implied  in  the  eter- 
naly  vital  ekergy  of  the  Divine  Mii^d  ixsiLF  ;  and 
as  that,  which  is  absolutely  essential  to  the  very  nature 
of  the  Deity,  as  sustaining  the  glorious  character  of  the 
true,  the  living,  and  the  eternal  God ;  and  possessing  an 
infinitely  perfect,  unchangeable  felicity,  intirely  indepen- 
dent of  every  thing,  that  ever  has  taken  place,  or  ever 
will  take  place,  in  the  visible  universe.  And  secondly  : 
as  it  relates  to  the  whole  system  of  mutable  existence, 
emanating  from  the  Deity,  in  consequence  of  the  exer- 
tion of  his  power ;  whereby  he  is  justly  entitled  to  the 
character  of  Creator,  Universal  Benefactor,  and  Moral 
Governor. 

SECTION  FIRST. 

On  Divine  Agency  ;  consisting  in  the  eternal  vital  en- 
ee  GY  of  the  Divine  Mind, 

First,  then,  we  shall  take  a  brief,  general  view  of  Di- 
vine Agency,  considered  as  implying  that,  which  is  es- 
sential to  the  Being  and  Perfections  of  the  Deity  him- 
self^ even  that  agency,  whereby  he  is,  with  infinite  pro- 
priety, designated  by  the  appellation  of  "  the  living 
God."  (See  Deut.  v.  26.  Josh.  iii.  10.  I  Sam.  xvii. 
26,  36.  2  Kings  xix.  4,  16.)  And  we  must  introduce 
this  solemn  subject  by  making  the  following  general 
statement ;  a  statement,  which  demands  the  most  pro* 
found  respect  and  reverential  awe. 


CiRap.  T:I.  Sec.  1.3         ON  DIVINE  AGENCY.  101 

In  the  AGREEMENT  of  univcrsal,  immutable,  absolute 
perfection  with  itself  consists  the  Divine  Mind  ;  and  this 
is  the  same  as  the  absolute  present.. ..the  adorable  I 
AM.  To  the  Divine  Mind,  that  is,  the  Deity,  necessa- 
rily belongs  universal,  immutable,  and  eternal  perception  : 
perception  which  perfectly  corresponds  to  its  object : 
which  object  is  immensity,  that  is,  absolute  perfection. 
And  since  the  object*  of  divine  perception  is  absolute 
perfection ;  therefore,  divine  perception  itself  is  relative 
perfection ;  and  may  widi  propriety  be  called  the  per- 
fection of  perfection.  And  in  the  agreement  of  divine 
perception  with  its  object ;  that  is,  in  the  agreement  oi" 
relative,  with  absolute  perfection,  consists  the  present 
TIME.  For  such  is  the  nature  of  divine  perception,  as 
to  render  it  necessary  that  it  should  have,  not  one  agree- 
ment only,  but  also  that  it  should  have  an  eternal  agree- 
ment ;  or  which  is  the  very  same  thing ;  that  it  should 
have  an  infinite  number  of  agreements.  And  this  infinite 
number  of  agreements ;  or  which  is  the  same  thing  ; 
this  eternal  agreement,  of  divine  perception  with  its  ob- 
ject, is  what  we  call  eternity:  a  term  of  the  most  aw- 
ful and  solemn  import.  A  whole  eternity,  not  in  succes- 
sive parts,  one  following  another,  in  an  endless  series  y 
but  the  sum  of  all  the  parts  of  eternity,  in  connexion 
with  itself,  has  been  present.  The  connexion  of  a  whole 
eteniity  with  itself  is  now  past ;  and  a  separate  eternity  is 
now  future.  And  with  a  w^hole  future  eternity  the  pres- 
ent TIME  is  now  connected.  And,  as  we  have  already 
observed :  by  the  present  time  is  to  be  understood  the 
AGREEMENT  of  diviuc  perception  with  its  object:  that 
is,  the  agreement  of  infinite  relative^  with  infinite  absolute, 
perfection. 


102  ON  DIVINE  AGENCi.  [P«it  t 

Having  made  the  preceding  statement,  the  way  is  nov/ 
prepared  for  the  introduction  of  the  following  universal 
principle : 

That  the  divine  agency,  considered  as  being  the  same 
as  the  eternal  vital  energy  of  the  divine  mind,  is 
that,  from  which  necessarily  results  the  endless  transi- 
tion of  TIME  from  the  future  to  the  present  and  from  the 
present  to  the  past.     For  : 

When  that  relative  agreement.... that  individual  timcg 
which  is  now  present,  is  past,  it  will  then  be  separated 
from  the  future  :  and,  being  thus  separated,  it  will  pro- 
duce the  want  of  one  future  time ;  which  one  time,  be* 
ing  wanting  in  the  future,  will  be  present:  and,  after 
having  been  once  present,  it  will  then  be  past ;  and  by 
being  past,  that  is,  separated  from  the  future,  it  will  pro-» 
duce  the  want  of  another  future  time ;  and  therefore  an- 
other  time  will  be  present,  &c.  as  beforCo  And  thus  the 
amazing  progression  will  be  continually  advancing  on, 
without  any  intermission,  in  one  continued  series,  exten". 
ding  forward  through  the  whole  of  a  bgundless  eternity. 
For  it  is  impossible,  that  no  relative  agreement....no  time, 
should  be  present ;  and  it  is  equally  impossible,  that  two 
relative  agreements...tvvo  times,  should  be  present  at  once ; 
or  which  is  the  same,  it  is  impossible,  that  one  relative 
agreement., ..owd"  time,  should  be  present  twice.  There- 
fore, there  must  eternally  be  a  new  relative  agreement ; 
that  is,  a  new  present  time.  Therefore  ;  while  the  di- 
vine perception  itself  eternally  remains  immutably  the 
same,  its  agreement  with  its  object  is  eternally  renewed. 
And  in  the  Deity's  eternally  renewing  the  agreement  of 
his  own  perception  with  its  object,  consists  that  agency, 
which  is  essentially  implied  in  the  >  ital  energy  ot  his  own 


Ohap.  VII.  Sec.  I.]  ON  DIVINE  AGENCY.  103 

Mind ;  in  distinction  from  that  agency,  which  consists 
in  the  exertion  of  his  power,  relative  to  the  system  of 
mutable  existence. 

Here  it  is  worthy  of  special  remark :  That  time  nev. 
er  has,  in  any  way  whatever,  the  least  dependence  on 
any  mutable  existence  :  but,  on  the  contrary,  all  mutable 
existence  has  an  absolute  dependence  on  time.  Let  it  al- 
so be  observed  :  That  every  time,  when  it  becomes  pres- 
ent, is  infinitely  extensive ;  that  is,  it  extends,  at  once, 
through  a  whole  immensity ;  and  also,  that  the  number 
of  times,  which  is  implied  in  a  future  eternity,  and  which 
remains  to  be  present,  is  absolutely  i.ifinite. 

From  what  has  been  said  it  is  evident ;  That  that  the 
past  is  continually  increasing  :  and  consequently  every 
finite  portion  of  the  future  is  diminished :  while  the 
present  is  ahvays  kept  in  a  state  of  perfect  equality  ;  be> 
ing  neither  increased  nor  diminished.  And  in  order  that 
you  may  have  some  view  of  eternity,  and  see  what  an  in- 
exhaustible fountain  it  is :  Assume  any  finite  number 
whatever,  expressing  the  length  of  some  duration,  how 
great  soever  it  may  be  :  let  it  be  millions  of  millions  of 
ages.  Then  this  amazing  length  of  duration  will,  by  di- 
vine agency,  all  be  separated  from  the  future,  by  being 
added  to  the  past  And  when  this  has  been  done  ;  then 
another  term  of  future  duration  of  equal  length  will  still 
remain  to  be  separated,  as  before :  and  after  that,  anoth- 
er of  the  same  length  as  the  preceding :  and  so  on  for- 
ever. Thus  the  Deity  is  operating,  and  will  eternally  con- 
tinue to  operate,  in  adding  the  present  time  to  the  past, 
and  transmitting  time  from  the  future  to  the  preserft ; 
and,  on  the  present  time,  all  the  existence,  that  the  whole 
\miverse  contains,  intirely  depends.  The  unremitted  agen- 


104  ON  DIVINE  AGENCY.  ifMh 

cy  of  the  Deity,  in  performing  this  endless  series  of  ope^* 
rations,  which  has  now  been  described,  is  exerted  with 
2'esistless  energy  and  infinite  ease. 

Here,  then,  is  hfe  and  activity.. ..here  is  perfection  and 
happiness,  inexpressibly  and  inconceivably  great.. ..Im- 
mensity, containing  universal,  absolute  perfection ;  and 
an  all  comprehending  Mind,  perceiving,  at  one  infallible* 
intuitive  view,  the  vast  and  stupendous  whole ;  and  be^ 
ing  incessandy  employed  in  executing  a  series  of  opera- 
tions, extending  to  every  part  of  interminable  duration  I 
What  an  astonishing  prospect... .what  an  overwhelming 
scene,  here  presents  itself  to  view,  and  demands  the  most 
profound  attention  of  every  serious,  contemplative  mind  I 

Let  it  not  be  said ;  let  it  not  be  once  imagined,  that 
this  is  nothing  but  mere  speculation,  in  which  you  have 
no  practical  concern.  You  are  already  introduced  into 
the  vast  system  of  things.. ..placed  in  the  centre  of  im- 
mensity ;  and  arrested  by  the  strong  hand  of  eternity  ; 
from  whose  all-powerful  grasp,  you  can  never  be  disen- 
gaged.  Strive,  therefore,  to  admit  into  your  inmost  soul, 
for  your  own  practical  improvement,  the  poet's  solemn, 
reflection ; 

"  The  bell  strikes  one.    We  take  no  note  of  tinr^ej 
<*  But  from  its  loss  :  to  give  it,  then,  a  tongue 
"  Is  wise  in  man.    As  if  an  angel  spoke, 
"  I  feel  the  solemn  sound.    If  heard  aright, 
"  It  is  the  knell  of  my  departed  hours  : 
*'  Where  are  they  ?  With  the  years  beyond  the  fioodv 
"  It  is  the  signal  that  demands  dispatch  : 
.    "  How  much  !■  to  be  done  ?  My  hopes  and  fears 
"  Start  up  alarmM  ;  and  o*er  life  *s  narrow  verge 

*<  Look  down On  what  ?    A  fathomless  abyss  ! 

ff  A  dread  eternity  !  how  surely  niine  !  Young. 


oha-p  VL  Sec.  I-l  ON  DIVINE  AGENCY.  105 

It  has  already  been  stated  :  That  a  whole  eternity,  not 
in  successive  parts  ;    bi^t  the  sum  of  all  the  parts  of  a 
whole   eternity,  in   connexion  with  itself,    constituting 
ONE  relative  agreement,   has  been  present^  and  is  now 
past.     But  yet  it  is  still  the  case,  that   there  is,  even 
now,  one  relative  agreement ;  and  this  always  will  be 
the  case,  in  every  period  of  future  duration.    Therefore, 
from  eternity  there  has  been,  there  is  now,  and  to  eterni- 
ty, there  will  be,  one  relative  agreement,  in  connexion 
with  the  absolute  present.     And  the  absolute  Present 
is,  as  we  have  said  before,  the  infinite,  immutable,  and 
eternal  I  am;   that  is,  the  Deity  himself.... the  all-per- 
ceiving, all- comprehending  Mind.     Therefore,  there  al- 
ways has  been,  is  now,  and  forever  will  be,  a  perfect 
agreement  of  divine  perception  with  its    correspondent 
object,    And  the  object  of  divine  perception  is,  as  we 
have  observed,  complete,  universal,  unchano;eable,  abso- 
lute perfection  ;  constituting  immensity  itself. 

Thus  you  may  have  some  view,  that  is,  an  intellectu- 
al view,  of  the  Living  God  ;  that  Keeper  of  Israel,  who 
never  *'  slumbers  nor  sleeps."  (Ps.  cxxi.  4.)  O  what  a 
rich  treasure  is  here  !....a  treasure  of  infinitely  greater 
magnitude,  and  more  value,  than  what  can  ever  be  found 
any  where  in  the  whole  system  of  created  things !  How 
happy,  then,  must  that  soul  be,  who  can  truly  say  ;  "  Thou 
art  my  portion,  O  Lord."  (Ps.  cxix.  57.) 

Inconceivably  powerful  and  active  is  that  great  and 
adorable  Being,  who,  by  his  uncontrollable  energy,  caus- 
es a  stream  to  incessantly  flow,  from  a  future  eternity, 
into  the  ever- swelling  ocean  of  the  past.  To  what  an  un- 
imaginable height  will  he  raise  those,  who  take  the  right 

side!  And  to  what  a  tremendous  depth  will  he  forever 

Q 


106  ON  DIVINE  AGENCY.  L^^^^ft  I. 

sink  those,  who,  when  called  to  give  np  their  final  ac- 
count, will  be  found  in  the  opposite  scale  !  For  those  of 
the  first  class  will  have  a  boundless  range  in  immensity  ; 
still  advancing  forward  through  futurity,  and  rising  by 
swift  degrees,  according  to  the  continual  enlargement  of 
their  capacities,  to  higher  and  higher  degrees  of  happi. 
ness,  in  endless  progression.  But  those  of  the  other  class, 
that  is,  all,  who  have  finished  their  probationary  state, 
without  accepting,  in  the  accepted  time,  the  offers  of 
salvation,  will  be  absolutely  confined  to  the  past :  and,  as 
that  is  forever  augmented,  in  one  continued  series  of  in- 
creasing terms,  extending  to  infinity,  they  will  be  forev- 
er sinking  deeper  and  deeper,  in  the  dismal  abyss  of  un- 
utterable wo.  This  must  inevitably  be  their  final  por- 
tion :  for  such  is  the  fixed  determination  of  the  God  of 
eternity  ;  and  even  infinite  mercy  itself  can  never  reverse 
the  unalterable  decree. 

We  have  now  taken  a  general  view  of  divine  agency, 
considered  as  being  that,  which  is  essentially  implied  in 
the  eternal  vital  energy  of  the  Divine  Mind ;  by  which 
the  present  agreement  of  relative,  with  absolute  perfec- 
tion is  forever  renewed.  For  the  Deity  is  continually  op- 
erating in  adding  the  present  time  to  the  past ;  and  trans- 
mitting time,  in  endless  succession,  from  the  future  to 
the  present.  By  which  operation,  the  finite  terms  of  fu- 
ture duration,  how  large  soever  those  "terms  may  be,  are 
continually  exhausted,  one  after  another ;  the  present, 
consisting  in  simple  unity,  is  always  kept  in  a  state  of 
perfect  equality  :  never  admitting  any  increase  nor  dimi- 
nution. But  the  past,  by  the  continual  accession  of  new 
terms,  will  be  growing  larger  and  larger,  till  it  has  arrived 
to  an  infinite  extent. 


Cliap.  VII.  Sec.  II.]  ON  DIVINE  AGENCY.  107 

SECTION  SECOND. 

On  Divine  Agency;  consisting  in  the  exertion  of  Li- 
vine  Power, 

We  shall  now  proceed  to  take  a  view  of  Divine  Agen- 
cy, considered  as  being  that,  which  always  presupposes 
a  balance  of  power :  which  agency  consists  in  the  Dei- 
ity's  actually  turning  the  scale ;  that  is,  in  remitting  one 
term  of  his  twofold  power,  and  retaining  the  other :  and 
this  is  what  we  call,  exertion  of  divine  power.  And  this 
divine  exertion  is  that,  from  which  results  the  whole  sys- 
tem of  mutable  existence,  with  all  the  changes,  that  at- 
tend it,  in  endless  variety. 

In  the  original  state  of  things ;  that  is,  prior  to  the  ac- 
tual exertion  of  divine  pov/er,  in  the  production  of  par- 
ticular events ;  there  was  no  necessity,  that  such  events 
should  ever  take  place.     It  is  to  be  observed,  however, 
that  the  want  of  previous  necessity,  relative  to  the  taking 
place  of  particular  events,  does  not  imply  the  want  of 
previous  power.  For  though  there  never  can  be  necessi- 
ty  without  power,  that  is,  possibility ;  yet  there  can  be 
possibility  without  necessity.     For  there  is,  in  reality^ 
such  a  thing  as  a  balance  of  power ;  that  is,  an  equal 
possibility  on  both  sides.     And  wherever  there  is  a  bal- 
ance of  power,  there  is  the  want  of  necessity.  There  was, 
in  the  original  state  of  things,  a  universal  balance  of  pow- 
er, relative  to  the  taking  place  of  every  possible  particu- 
lar event :  there  was,  therefore,  originally,  the  universal 
want  of  previous  necessity,  widi  regard  to  all  such  events. 
Consequently,  with  respect  to  any  particular  event  what- 
ever, that  has  taken  place,  in  any  past  time ;  or  ever  will 
take  place,  in  any  future  period  ;  there  was^.not,  origin- 


3t08  UN  DIVINE  AGENCY.  [Part  J, 

ally,  any  previous  necessity  of  its  ever  taking  place.  The 
reason  is  because,  as  we  have  said,  there  was  originally, 
respecting  every  such  event,  a  universal  balance  of  pow- 
er. And  since  there  is  such  a  universal  balance,  implying 
a  twofold  possibility,  it  follows :  That  the  Deity  is  the 
Supreme  Lord  of  necessity ;  lie  has  it  under  his  absolute 
control;   and  therefore  can  introduce  it  whenever,  and 
with  regard  to  whatever,  he  pleases,  respecting  all  events 
of  a  mutable  nature,  through  the  whole  of  his  boundless 
dominion.     In  relation  to  any  possible  effect  of  a  muta- 
ble nature,  it  is  only  for  the  Deity  to  speak  ;  and  it  shall 
be  done ;  to  command,  and  it  shall  stand  fast.    (Psalm 
xxxiii.  9.) 

Let  it  only  once  be  admitted ;  and  admitted  it  must 
be  :  That  there  is  an  original  balance  of  power,  relative 
to  all  possible  events  of  a  mutable  nature ;  and  that  the 
Deity  holds  the  balance,  till  the  proper  time  arrives  for 
him  to  turn  the  scale ;  then  it  will  follow  :  That  the  agen- 
cy of  the  Deity,  according  to  the  view,  in  which  we  are 
now  considering  it,  universally  consists  in  his  actually 
turning  the  scale,  by  removing  one  term  of  the  twofold 
possibility  and  retaining  the  other.  And  when  the  scale 
is  thus  turned ;  then,  but  not  before,  necessity  is  actual- 
ly introduced.  And  the  necessity,  thus  introduced,  con- 
sists in  that  possibility,  which  is  actually  retained,  while 
the  other  is  removed. 

In  order  to  prevent  any  misapprehension,  we  will  re- 
peat, with  a  little  variation  in  the  form  of  expression, 
what  has  been  said  before.  In  respect  to  every  event  of 
a  mutable  nature,  the  Deity  is  originally  invested  with  a 
twofold  power.  This  twofold  power,  implying  on  each 
side  an  equal  possibility,  constitutes  what  we  call,  a  bd- 


Chap.Vil.  Sec.  II.3  ON  DIVINE  AGENCY-.  lOQ 

ance  of  power.  As  long  as  the  Deity  holds  this  balance; 
or,  in  other  words ;  as  long  as  possibility  remains  in  its 
original  twofold  state,  there  is  no  necessity  ;  that  is,  there 
is  no  necessity,  previous  to  the  scale's  being  actually  turn- 
ed. But  when  the  Deity  actually  turns  the  scale  ;  that  is 
when  he  actually  remits  one  of  the  two  possibilities,  while 
he  retains  the  other ;  then,  but  not  before,  necessity  is 
introduced  ;  which  necessity  consists  in  that  one  possibil- 
ity^ which  actually  remains,  when  the  other  is  removed. 
And  liere  it  may  be  proper  to  just  remark :  That  it  is 
presumed,  that  no  person,  of  any  reflection  or  candour, 
can  ever  suppose,  that,  when  the  terms,  "  balance  of  pow- 
er," "  turning  the  scale,"  &c.  are  used,  there  is  the  least 
intention  to  give  an  intimation,  That  the  twofold  power, 
with  which  the  Deity  is  originally  invested,  respectinp* 
every  mutable  event,  is  the  same  as  a  material  balance  ; 
or  that  his  agency  ;  that  is,  the  actual  exertion  of  his  pow- 
er, is  the  same  as  turning  a  material  scale.  These  terms, 
and  others  of  the  like  kind,  are  used,  not  from  strict  ne- 
cessity, but  merely  for  the  sake  of  convenience.  For,  in* 
tirely  new  terms  might  easily  be  invented  for  the  purpose 
of  expressing  the  same  things ;  but  this  would  not  be  so 
convenient  as  to  appropriate,  to  a  particular  use,  those 
which  have  already  been  introduced  into  the  language. 
And  the  liberty,  which  is  thus  taken,  in  the  use  of  terms, 
literally  denoting  material  substances,  to  express  intel- 
lectual objects,  the  most  awful  and  sublime,  can  never 
be  attended  with  any  ill  consequence  to  the  candid  and 
judicious  reader;  if  h?  is  always  duly  advertised  by  the 
writer,  of  the  special  appropriate  sense,  in  which  he  uses 
the  expressions,  he  actually  employs  to  communicate  his 
ideas.     No  person  of  an  honest,  serious  turn  of  miiidj 


110  ON  DIVINE  AGENCY.  [Part  I. 

v/ill  be  liable  to  be  led  into  error,  when,  in  the  sacred 
scriptures,  he  reads,  with  that  impartial  attention  which 
the  solemn  subjects  demand  :  That  God  is  a  rock.  That 
he  hath  measured  the  waters  in  the  hollow  of  his  hand, 
and  meted  out  heaven  with  the  span,  and  comprehended 
the  dust  of  the  earth  in  a  measure,  and  weighed  the 
mountains  in  scales,  and  the  hills  in  a  balance.  That  in 
the  last  judgment,  the  books  will  be  opened ;  and  that, 
according  to  what  will  then  be  found  therein  written,  ev- 
ery one  will  receive  his  final  sentence.  That  the  happy 
and  the  miserable  will,  in  the  future  world,  be  separated 
by  a  great  gulf  fixed,  so  as  to  forever  exclude  the  possi- 
bility of  passing,  from  one  side  to  the  other.  ( Deut.  xxxii, 
4.  2  Sam.  xxii.  2.  Isa.  xl.  J  2,  Rev.  xx.  12.  Luke  xvi. 
26.)  A  great  variety  of  other  instances,  illustrative  of  the 
preceding  remark,,  might  be  produced  :  but  we  shall  not, 
at  present,  any  farther  pursue  this  philological  digression. 
From  what  has  been  stated,  respecting  the  nature  of 
divine  agency,  in  the  production  of  particular  events  in 
the  system  of  mutable  existence,  in  which  statement  it 
has  been  asserted  :  That  this  agency  consists  in  the  De- 
ty's  remitting  one  term,  and  retaining  the  other,  of  that 
twofold  power,  with  which  he  is  originally  invested ;  it 
may,  possibly,  be  inferred  by  some,  who  have  not  suffi- 
ciently attended  to  the  subject :  That  the  divine  power, 
by  the  actual  exertion  of  it,  is  really  diminished ;  and 
therefore,  that,  by  being  continually  exerted,  it  will  be 
finally  exhausted.  But  that  such  an  inference  as  this,  is 
nothing  more  than  what  is  merely  imaginary,  will  readily 
appear,  if  it  is  duly  considered :  That  the  divine  power 
IS  absolutely  infinite  ;  being  qs  boundless  as  eternity  :  it 
is,  therefore,  an  inexhaustible  fountain,  from  which  the 


Chap.  VII.  Sec.  11.]  OM  DIVINE  AGENCY.  1 1 1 

largest  streams  may  forever  flow,  and  yet  the  original 
fountain  still  remain  forever  full.  For  when  ten  thousand 
limes  ten  thousand  ages,  multiplied  by  millions  of  mill- 
ions  more,  have  been  deducted  from  futurity,  and  the  di- 
vine power  has  been  continually  exerted,  through  the 
whole  of  this  inconceivable  length  of  duration,  neither 
eternity,  nor  the  power  of  the  God  of  eternity,  will  have 
suffered  the  least  diminution.  Then  let  saints  rejoice.... 
let  sinners  tremble,  before  that  Almighty  Being  who  pos- 
sesses,  and  who  will  forever  possess,  such  adorable.. ..such 
awful  power. 

And  you,  reader,  whoever  you  are,  must  forever  feel 
the  inconceivably  delightful,  or  inexpressibly  dreadful, 
effects  of  this  tremendous  power.  For  you  are,  and  ne- 
cessarily  must  be,  in  a  state  of  the  most  strict  accounta- 
bility to  him  who  now  sustains  the  balance,  and  will 
shortly  turn  the  scale.  Therefore,  remember,  that  the 
crisis  of  all  things,  the  most  interesting,  that  can  possibly 
engage  your  attention,  will  soon,  very  soon  arrive.  And 
O  !  it  is  a  question  of  the  most  solemn  importance.... On 
which  side,  in  that  decisive  moment, Will  you  be  found? 
The  answer  to  this  question  will  involve  the  answer,  re- 
specting the  irreversible  decree,  that  will  then  fix  your 
final  destiny  :  In  consequence  of  which  you  will  begin, 
and  never  cease,  either  to  rise  to  heights  of  happiness, 
too  great  to  be  ever  known  or  conceived,  but  only  by  ac- 
tual enjoyment ;  or  sink  to  depths  of  miser}%  utterly  be- 
yond the  power  of  language  to  describe,  or  imagination, 
exerting  its  utmost  strength  and  skill,  to  paint. 

It  is  wonderful,  surpassing  all  description,  to  think  of 
the  large  extent  of  divine  agency.  It  is  this,  which  at  first 
produced,  and  continually  actuates,  the  whole  system,  in 


112  ON  DIVINE  AGENCY.  [Pait  I. 

all  its  various  parts,  in  the  material  and  mental  world. 
It  extends  from  every,  even  the  minutest  particle,  too 
small  to  be  the  object  of  our  senses,  to  those  amdzing 
masses  of  matter,  of  astonishing  magnitude,  and  in  num- 
bers beyond  calculation,  which  are  incessantly  revolving, 
with  rapid  motion,  and  regular  order,  in  the  infinitude  of 
space.  The  divine  agency  also  extends  to  all  the  sensa- 
tions, ideas,  and  volitions  of  die  mind:  that  immaterial, 
immortal  principle,  which,  having  once  begun  to  exist, 
must  unavoidably  retain  its  existence  and  conscious  iden- 
tity, through  the  whole  of  a  duration,  which  is  never  to 
end. 

The  divine  hand,  tlierefore,  by  the  effects  it  produces, 
is  at  all  times  visible  :  presenting  itself  to  our  view, 
wherever  we  turn  our  eyes.  It  is  to  be  plainly  seen  with- 
in and  without :  above,  below,  and  on  every  side. 

It  is  to  be  seen  in  the  sun,  that  vast  body  of  lire,  which, 
for  thousands  of  years,  has  been  shining  with  a  splen- 
dour too  bright  for  the  eye  to  meet,  in  a  direct  view ; 
and  dispensing  its  light,  heat,  and  vivifying  influences  to 
surrounding  worlds,  continually  circulating  around  it  : 
and  particularly  to  this  globe,  allotted  for  the  habitation 
of  man. 

It  is  to  be  seen  in  the  rolling  waves  of  the  might3r 
ocean  ;  and  on  the  surface  of  the  earth  ;  whether  clothed 
in  a  garment  of  the  purest  white,  or  dressed  in  living 
green. 

It  is  to  be  seen  in  the  regular  succession  of  day  and 
night ;  and  in  all  the  variety  of  the  different  seasons. 

It  is  to  be  seen  in  the  element  of  fire ;  by  the  astonish- 
ing  motion  of  which  the  combustible   substances^    in 


Chap.VII.  Sec.  ll.]  ON  DIVINE  AGENCY.  113 

which  it  is  kindled,  are  in  a  most  wonderful  manner  re- 
duced to  smoke  and  ashes. 

It  is  to  be  seen,  heard,  and  felt,  in  every  wind  that 
blows ;  whether  it  is  the  gende  breeze,  that  wafts  the 
odours  of  the  flowery  field... .thereby  being  the  medium 
of  conveying  a  pleasing  sensation,  and  inspiring  calm- 
ness and  repose  ;  or  the  awful,  desolating  tornado ;  which 
prostrates,  to  a  level  with  the  ground,  the  lofty  trees  of 
the  forest.... overturns  the  shelters,  erected  for  cattle.... 
sweeps  away  the  habitations  of  men,  and  sinks,  in  the 
great  deep,  the  ships,  which  before  had  been  floating  on 
its  surface ;  burying,  at  once,  thousands  of  human  beino-s 
in  a  watery  grave « 

The  hand  of  the  Almighty  is  to  be  seen,  and  his  voice 
heard,  in  the  clouds,  that  overspread  the  sky  ;  in  the 
fleecy  snow,  descending  to  clothe  the  ground,  as  it  were 
with  a  garment,  to  defend  it  from  the  rigour  of  the  in- 
clement season  ;  in  the  drops  of  rain,  falling  in  countless 
millions,  to  water  the  soil ;  in  the  darting  lightning ; 
the  roaring  thunder  ;  and  the  rattling  hail. 

It  is  also,  sometimes,  to  be  seen,  in  some  places,  in 
the  terrible  volcano,  pouring  forth  a  vast  torrent  of  liquid 
fire  and  brimstone  ;  which,  with  relentless  fury,  involves 
whole  towns  and  villages  in  one  common  ruin. 

It  is  likewise  to  be  seen  in  the  tremendous  earthquake  ; 
when  the  ground,  suddenly  cleaving  asunder,  opens  a 
wide  grave,  and  swallows  up  many  thousands,  in  a  mo- 
ment; who  all  go  "down  alive  into  the  pit.".. ..never 
more  to  return  to  see  the  light  of  the  present  world. 

The  divine  power  and  agency  are  every  where  display- 
ed in  the  formation  and  growth  of  grass,  grain,  and  vege- 
I'^bles  of  endless  variety ;  together  with  ^  these  num- 

P 


il4  ON  DIVINE  AGENCY.  tFavt  t 

berless  animals,  which  inhabit  the  waters  ;  creep  or  walk 
on  the  surtace  ot  the  earth ;   or  fly  in  the  air. 

And,  especially,  is  the  coutniual  exertion  of  divine 
power  to  be  perceived  in  the  various,  complicated,  and 
perpetual  motions  ot  that  most  curious  and  wonderful 
machine,  which  constitutes  the  human  frame.  It  is  to  be 
perceived  in  all  the  motions  of  the  beating  heart,  and  the 
circulating  blood  ;  and  in  the  respiration  of  every  breath.r 
All  these  proclaim  an  ever  present  God,  continually  ex- 
erting his  power.     For  it  is  he  who,  through  all  our  wa- 
king and  sleeping  hours,  causes  the  heart  to  beat  and 
the  blood  to  flow ;  and  *'  in  his  hand  is  our  breath  :" 
(Dan.  V.  23,)  even  tliat  breath,  on  w^hich  depends  the 
present  union  between  the  mortal  body  and  the  immor- 
tal mind.. ..The  immortal  mind  !....a  most  solemn  expres* 
sion  !  an  expression,  the  full  import  of  which,  it  will  re- 
quire a  whole  eternity  to  unfold.    In  this  internal,  imma- 
terial world,  the  divine  agency  is  also  manifested,  in  such  a 
manner,  and  to  such  a  degree,  as  justly  demands  the 
most  serious  reflection.     Here  is  a  course  of  successive 
operations,  which,  though  but  lately  begun,  yet  is  to  be 
continued,  in  an  endless  series.     Here,,the  Deity,  by  the 
instrumentality  of  external  obj(  cts,  and  other    means, 
which  answer  his  design  in  eftectino-  his  purposes,  is  con- 
tinually  exciting  sensations  and  ideas,   in  such  number 
and  variety,  as  language  is  utterly  incapable  of  expres- 
sing.   And  he  is  not  only  continually  oj.erating  ;  but  he 
also  performs  his  operations  with  irresistible  energy.    If 
you  entertain  any  doubt  of  this ;  then,  for  your  own  con- 
viction,    make    the    trial    to    stop    the    current  of  your 
thoughts  ;  bid  the  stream  cease  to  flow. 

ISot  only  every  sensation,  and  every  thought  ;>  biifc 


Cliap  Vil.  Sec.  II.]  ON  DIVINE  AGENCY.  H5 

also  every  volition^  both  common  and  special,  is  the  ef-. 
feet  of  divine  agency.  But  since  volition  is  an  event  of  a 
peculiar  nature,  being  intirely  distinct  from  all  other 
events,  either  in  the  external  or  internal  system  ;  there, 
fore  the  Deity,  who  invariably  conducts  agreeably  to 
the  rules  of  perfect  order,  produces  this  event  according 
to  a  peculiar  law  of  divine  operation.  For  he  is  not  only 
Omnipotent,  but  also  Omniscient ;  and  therefore,  he  is 
not  only  able  to  produce  every  possible  event ;  but  he 
also  sees  and  regards  every  thing  as  being  exactly  what 
it  is.  And  as  he  is  a  Being  of  unchangeable  rectitude  ; 
therefore  he  will  infallibly  regulate  all  his  conduct,  in  the 
production  of  events,  just  according  to  the  real  state  of 
things.  Or,  which  amounts  to  exactly  the  same  thing ; 
he  will,  without  the  least  deviation,  in  any  instance  what- 
ever, always  do  as  he  sees  fit ;  that  is,  just  as  he  pleases. 
And  thus  "  His  counsel  shall  stand,  and  he  will  do  all  h  is 
pleasure."  (Isa.  xlvi.  11.) 

In  the  production  of  every  event,  distinct  from  voli* 
tion,  in  the  universal  system  of  mind  and  matter,  the  De- 
ity always  has  a  regard  to  something,  whatever  it  may  be, 
"which  is  intirely  distinct  from  that  internal  principle  of 
consciousness,  which  we  call,  "  the  mind."  But  in  the 
production  of  volition,  which,  as  we  have  observed,  is 
pertectly  distinct  from  every  other  event  (whether  it  con- 
sists in  matter,  motion,  or  perception)  he  always  has  a 
special  regard  to  the  particular  state  of  the  mind  it- 
self. Hence  it  is,  that  since  volition  is  an  event  of  a 
peculiar  nature,  being  perfectly  distinct  from  all  others, 
there  is  a  peculiar  law  of  divine  operation,  respecting  the 
production  oi  this  event.  And  this  l:>eing  the  case,  we 
may  always  know,  with  certainty,  what  we  have  to  de. 


116  ON  DIVINE  AGENCY.  [Pan  1 

pend  upon ;  in  vvhat  way  the  Deity,  in  the  administra- 
tion ot  liis  moral  government,  will  deal  with  us ;  and 
how  he  will  fix  our  final  and  eternal  destiny.  Respecting 
the  production  of  any  volition,  the  Deity  always  has  a 
special  regard  to  the  particular  state  of  that  individual 
mind,  to  which  the  volition,  that  is  to  be  produced,  pecu- 
liarly belongs.  Every  individual  mind,  thereiore,  will 
be  answerable  for  its  own  conduct,  just  according  to  that 
particular  state,  in  which  it  vvill  be  actually  found  ;  that 
is,  just  according  to  that  particular  side,  whether  right 
or  wrong,  which  will  be  actually  taken  by  the  individual 
mind  itself.  *'  So  then  every  one  of  us  shall  give  account 
of  himself  to  God."  (Rom.  xiv.  12.) 

The  Deity  is  invested  with  a  twofold  power,  constitu. 
ting  what  we  call,  "  a  balance  of  power,"  in  respect  to 
future  events :  and  especially  in  respect  to  that  event,  of 
all  others  the  most  important,  future  volition.    In  conse- 
quence of  this  twofold  power,  with  which  the  Deity  is 
invested,  your  individual  mind  ;  that  is,  you  yourself,  con- 
sidered as  an  individual  conscious   being,  in   distinction 
from  all  other  beings  and  things,  in  the  universal  system, 
are  now  in  a  state  of  natural  liberty..^you  are  naturally 
free.    And  by  that  twofold  power,  with  which  the  Deity 
is  invested,  you  are  enabled  to  take  either  side.    While, 
at  the  same  time,  the  Deity,  who  is  now  holding  that 
balance  of  power,  which  implies  the  twofold  possibility 
relative  to  your  eternal  state,  is  calling  upon,  directing, 
and  commanding  you  to  take  the  right  side.     If,  there- 
fore, deaf  to  his  call.. ..regardless  of  his  direction,  and  dis- 
obedient to  his  command,  you  should  be  actually  found 
pn  the  WRONG  side,  at  that  time,  which  is  to  form  the 
crisis,  the  awfully  decisive  moment,  when  that  same  Om^ 


Ohap,  VII  Sec.  II]  ON  DIVINE  AGENCY.  117 

lupotent  hand,  which  now  holds  the  balance,  will  turn 
the  scale  ;  then,  accordhig  to  this  statement  of  the  case 
you   may,  even  now,  with  certainty  know  what  will  be 
the  final  result.     The  scale  will  be  so  turned,  as  to  fix 
you  in  a  state  of  endless  ^vo ;    but  yet  there  will  be  no 
just  cause  for  any  conplaint,   That  the  scale  has  been 
turned  the  wrong  way.     The  whole  wrong,  in  this  case, 
will   be   intireiy  imputable  to  you  alone,  on  account  of 
your  taking  the  wrong  side.  And  the  conduct  of  the  De- 
ity, in  so  turning  the  scale,  as  to  plunge  you  into  that 
state  of  irretrievable  ruin,  a  faint  glimpse  of  which,  even 
in  distant  prospect,  is  sufficient  to  fill  the  soul  with  hor- 
ror, will  be  perfectly  right.     Because  it  will  be  agreeable 
to  a  law,  which,  in  its  eternal  nature,  is  immutably  holy, 
just,  and  good  :  even  that  law  of  divine  operation,  which 
has  a  peculiar  respect  to  the  agency  of  the  Deity,  relative 
to  the  production  of  volition.     This  is  that  law,  for  which 
the  Deity  has  a  supreme  regard,  in  the  administration  orf 
his  moral  government  over  finite  free  agents* 

From  what  has  been  observed,  it  may  be  seen,  that  the 
divine  agency  extends  to  all  effects,  that  are  ever  pro- 
duced, volition  itself  not  excepted  ;  and  that  this  univer- 
sal agency  of  the  Deity  is  no  infringement  of  liberty. 
Therefore,  to  the  Supreme  "  Lawgiver,  who  is  able  to 
save  and  to  destroy,"  all  finite  free  agents  are  strictly  ac- 
countable for  all  their  moral  conduct. 

From  the  observations,  that  have  now  been  made,  on 
the  nature  of  power  and  agency,  it  will  be  evident  to  all, 
who  consider  the  subject,  with  proper  attention.  That 
there  is  a  real  distinction  between  the  divine  power  and 
divine  agency :  that  is,  between  the  divine  power  itself, 
;^nd  the  actual  exertion  of  it.     Particular  effects  nevev 


118  ON  DIVINE  AGENCY. 


[Part  L 


take  place  merely  in  consequence  of  power ^  considered 
absolutely  in  itself;  but  all  effects,  that  actually  exist,  are 
produced  by  the  exertion  of  power. 

The  Deity  has  not,  and  never  will  have,  any  new  pow. 
er  ;  he  is,  however,  and  always  will  be,  making  new  ex- 
ertions of  that  same  power  with  which  he  has  been  from 
eternity  originally  invested.  But  notwithstanding  his 
continually  making  new  exertions,  yet  his  power,  being 
originally  infinite,  will  never  be  exhausted,  nor  in  the 
least  degree  diminished. 

The  Deity  is  originally  invested,  as  we  have  said,  with 
a  twofold  power,  in  respect  to  future  events  ;  and,  among 
others,  those  two  all- important  events  of  endless  happi- 
ness and  endless  misery.  With  respect  to  these  two 
events,  there  is,  in  the  original  state  of  things,  a  balance 
of  power.  Neither  of  them,  therefore,  is  originally  fix- 
ed by  any  previous  necessity ;  and  neither  of  them  will 
be  fixed,  till  the  Deity  makes,  with  respect  to  them,  an 
actual  exertion  of  his  power  ;  that  is,  till  he  actually  turns 
the  scale.  But  when  the  scale  is  once  actually  turned, 
then  one  or  the  other  of  those  two  events  will  be  accord- 
ingly fixed  by  a  necessity,  as  lasting','  and  as  strong,  as 
the  existence  of  the  Deity. 

In  every  case,  in  which  there  is  a  balance  of  power, 
with  respect  to  future  happiness  and  misery,  there  always 
is,  previous  to  the  scale's  being  actually  turned,  a  right  and 
a  wrong  side.  And,  in  this  case,  that  side,  which  relates 
to  happiness,  is  always  the  right  side ;  and  the  opposite 

to  this,  viz.  that  which  relates  to  misery,  is  the  wrong 

The  reason  is,  because  the  one  is  an  ultimate  good,  and 
the  other  an  ultimate  evil ;  and  between  these  two  there 
is  an  unalterable  distinction. 


Coap.Vir.  Sec.  II.3  ON  DIVINE  AGENCY.  1 19 

The  Deity,  in  relation  to  himself,  is  always  necessarily 
on  the  side  of  truth  and  happiness  ;  and  hence  ori<rinatcs 
that  divine  law,  by  which,  in  his  moral  government,  he 
absolutely  requires,  with  infinite  authority,  all  free  a^-ents 
to  be  on  the  same  side  ;  and  therefore,  with  the  same  in- 
finite  authority,  he  absolutely  forbids  their  being  on  the 
opposite  side  ;  viz.  that  of  flilsehood  and  misery.  And 
that  such  a  law  as  this,  is,  in  the  very  nature  of  it,  per> 
fectly  holy,  just,  and  good,  must  appear  with  irresistible 
force,  to  all  who  consider  the  subject,  with  any  degree 
of  serious  and  impartial  attention. 

If  you  should  now  be  disposed  to  inquire  ;  How  vou 
come  to  be  a  free  agent,  with  respect  to  future  happiness 
and  misery  ?  The  answer  is  :  Because  the  Deity  is  now 
invested  with  a  twofold  power,  relative  to  those  two  most 
interesting  events  ;  by  which  twofold  power  of  the  Deity, 
since  it  has  a  special  relation  to  you  in  particular,  }'ou 
are  enabled  to  take  either  side ;  that  is,  you  are  enabled 
to  take  hold  of  either  term  of  that  twofold  power  of  the 
Deity,  on  which  your  individual  happiness  or  misery,  for 
eternity,  now  intirely  depends  i  and  therefore,  you  arc 
now  naturally  free.  You  have  a  natural  liberty  to  be  happy 
or  miserable  forever.  The  Deity,  at  the  same  time., 
while  he  is  holding  this  balance  of  power,  which  has  a 
peculiar  relation  to  your  final  state,  through  endless  futu- 
rity, is  continually  directing  you  which  side  to  take,  and 
solemnly  warning  you  against  the  dreadful  consequence 
of  your  taking  the  opposite  side.  But  though  you  arc 
now  in  this  general  state  of  natural  liberty,  in  conse- 
quence of  which  you  can  lake  either  side  :  yet  it  must 
be  remembered  ;  That  it  is  already  fixed,  in  general,  by 
a.R  unalterable  decree  ;  That   you  shall  take  one  side  or 


120  ON  DIVINE  AGEKCV.  [PaM  I. 

the  other.     Which  side,  in  particular,  you  will  actually 
take,  is  therefore,  the  only  question,  that  now  remains  to 
be  decided.     Thus  you  may  see  what  is  your  present 
situation.     You  are  absolutely  in  the  hands  of  God ;  and 
yet  in  a  state  of  liberty.     This  liberty  results,  as  we  have 
said,  from  the  twofold  power  of  the   Deity,  respecting 
your  future  and  final  state.     If,  hearkening  to  the  voice 
of  infallible  wisdom  and  infinite  benevolence,  you   take 
the  right  side  ;  then  the  scale  will  be  turned  in  you  favour, 
and  consequently  your  happiness  will  be  forever  secured  ; 
and  by  this  change  you  will  lose  no  liberty,  but  only  that 
of  being  miserable.     But  if,   trusting  in   falsehood,  to 
which  you  are  absolutely  forbidden   to  pay  any  regard, 
you  are  at  last  found  on  the  wrong  side ;  then  the  scale 
will  be  so  turned,  as  to  introduce  you  into  a  state  of  re- 
mediless misery ;  by  which  you  will  be  intircly  deprived 
of  all  liberty  of  ever  being  happy.     And  the  case  being 
thus  once  decided,  even  the  Deity,  who  is  a  being  of  in- 
variable order  and  immutable  truth,  cannot  reverse  the 

« 

decision ;  the  original  balance  can  never  be  restored  ;  and 
the  scale  can  never  be  turned  the  opposite  way. 

Having  taken  a  view  of  the  nature-- and  extent  of  the 
divine  agency,  in  general,  and  illustrated  the  doctrine  by 
particular  examples  ;  we  should  next  proceed  to  the  con- 
sideration of  special  divine  agency,  were  it  not,  that  this 
cannot  be  so  well  understood  without  having  the  divine' 
economy  of  redemption  brought  into  view  ;  when,  there- 
fore, we  come  to  treat  on  that  subject,  the  doctrine  of 
special  divine  agency  will  then  be  considered. 


Chap.  VIII.]  ON  THE  ORIGIN  OF  EVIL.  121 


CHAPTER  VIII. 

ON  THE  ORIGIN  OF  EVIL  :  INCLUDING  A  GENERAL  VIEW  OF 
THE  NATURE  OF  SIN  ;  THE  MORAL  LAW  AND  THEGOSi^EL; 
THE  DIVINE  JUSTICE  AND  GOODNESS. 


T 


HERE  is,  in  the  original  state  of  things,  a  possibili- 
ty of  infinite  good  ar^d  a  possibility  of  infinite  evil,  rela- 
tive to  the  mutable  system.  These  two  pob-ioilities  arc, 
in  their  nature,  original :  they  are  uncreated,  and  have 
been  from  eternity.  These  two  original  possibilities  are 
the  foundation  of  two  kinds  of  moral  action ;  one  of 
v/hich  is  denominated  rights  and  the  other  wrong.  The 
original  possibility  of  evil  implies  no  evil  in  itself ;  nei- 
ther is  it  the  cause  of  evil.  It  is,  indeed,  the  foundation, 
without  which  no  evil  could  ever  have  existed  ;  but  then 
it  does  not,  in  its  original  state,  imply  any  kind  of  ne- 
cessity of  any  evil's  ever  being  actually  introduced.  The 
original  principle  of  evil  (by  which  we  mean  exactly  the 
same  as  the  possibility  of  evil)  is  always  such,  in  its  es- 
sential nature,  as  to  render  it  intirely  imfit  and  improper 
that  finite  free  agents  should,  on  any  account  whatever, 
have  any  connexion  with  it.  All  such  connexion,  there- 
fore, is,  in  tlie  very  nature   of  it,  absolutely  wrong 

Hence  originates  the  moral  law ;  by  which  all  finite  free 
agents  are  most  stricdy  forbidden  to  have  any  connexion 
with  the  orignal  principle  of  evil.  This  principle  con- 
tains no  good  in  itself,  and  it  never  can,  in  any  way,  nor 
on  any  account  whatever,  be  the  foundation,  the  cause,  or 
the  occasion  of  any  good.  This  principle,  in  its  origin- 
al state,  or,  as  it  is  in  the  liand  of  the  Deity,  is  perfectly 
harmless ;  but  when  finite  agents,  in  direct  violation  of 


122  ON  THE  ORIGIN  OF  EVIL.  \^sivi  h 

the  diviiKJ  law,  form  a  connexion  with  it ;  then  it  is  of  a 
most  hurtful  and  injurious  nature.  For  by  such  coit- 
nexion  falsehood  is  introduced  into  the  mental  system; 
and  it  is  the  nature  of  falsehood  to  operate  in  the  produc- 
tion of  pain  or  misery.  And  there  are  many  sad  instan- 
ces, in  which  finite  agents,  by  violating  the  moral  law,  in 
having  a  connexion  with  the  original  principle  of  evil, 
have  for  ever  ruined  themselves  beyond  all  possibility  of 
recovery ;  that  is,  they  have  formed  such  a  connexion 
with  the  possibility  of  infinite  evil,  that  the  ver}^  nature 
of  their  case  absolutely  requires  their  being  utterly  and 
eternally  excluded  from  all  possibility  of  good. 

The  Deity,  who  is  invested  with  Omnipotence,  can 
hold  in  his  hand,  that  balance  of  power,  which  implies  a 
possibility  of  infinite  good,  on  one  side  ;  and  on  the  other, 
a  possibility  of  infinite  evil.     This  cannot,  however,  be 
the  case  with  finite  agents  ;  for  they  cannot  take  both  sides 
of  the  Deity's  twofold  power.     If,  therefore,  they  take 
the  possibility  of  ilifinite  evil ;  that  is,  if,  in  direct  vio- 
lation of  the  moral  law,  they  form  a  connexion  with  the 
original  principle  of  eternal  death ;  then,  by  thus  uniting 
Vith  the  grand  adversary,  they  must  necessarily,  from  the 
very  nature  of  the  case,  have  nothing  but  evil,  without 
any  possibility  of  good.     For  in  this  case,  the  Deity  ab- 
solutely will,  according  to  his  own  universal,  immutable? 
and  eternal  plan  of  operation,  remit,  with  respect  to  them, 
the  possibility  of  all  good ;  and  consequently  will  for  ev- 
er retain  the  possibility  of  all  evil. 

Hence  we  may  see  what  is  the  foundation  of  the  mor- 
al  law,  and  wherein  it  consists  ;  \ve  may  also  see  the 
foundation  and  the  nature  of  sin  ;  we  may  likewise  see 
what  is  the  foundation  of  the  gospel  as  well  as  tlie  law. 


Chap.VIII.3  ON  THE  ORIGIN  OF  EVIL,  l2S 

The  law  absolutely  forbids  all  finite  free  agents  forming 
any  connexion  with  the  original  principle  of  evil  ;  and  in 
the  transgression  of  this  law  all  sin  or  moral  evil  univer. 
sally  consists.  The  gospel  requires  all  finite  free  agents 
to  unite  with  the  original  principle  of  infinite  good  ;  that 
is,  to  form  an  indissoluble  connexion  with  the  possibili. 
ty  oi^  eternal  life :  so  that  there  may  be,  with  respect  to 
them,  the  infallible  security  of  all  possible  good  ;  and,  at 
the  same  time,  the  absolute  exclusion  of  the  possibility 
of  infinite  evil.  Hence  tlie  law  and  the  gospel  perfectly 
harmonize  with  each  other.  One  absolutely  forbids  all 
connexion  with  the  grand  adversary  ;  that  is,  the  original 
principle  of  eternal  death;  the  other  requires  a  union 
with  the  glorious  Mediator ;  that  is,  the  original  princi. 
ciple  of  eternal  life.  And  such  is  the  universal,  un- 
alterable nature  of  these  two  original  principles,  that  no 
finite  agent  can  ever  agree  with  them  both ;  therefore, 
the  taking  of  one  of  them  always  implies  the  absolute 
exclusion  of  the  other.  That  is ;  where  any  finite  agent 
has  once  made  an  actual  agreement  with  the  principle  of 
eternal  death,  or  with  the  principle  of  eternal  life ;  then 
the  agreement,  thus  made,  can  never  be  dissolved ;  and 

no  agreement  can  ever  be  formed  on  the  opposite  side 

It  is,  therefore,  by  a  union  with  the  Mediator,  that  is,  the 
original  principle  of  eternal  life,  and  by  such  a  union 
alone,  that  any  finite  free  agent  can  ever  be  effectually  se- 
cured from  the  danger  of  being  for  ever  ruined  by  the 
adversary,  that  is,  the  original  principle  of  eterpal  death. 
For  should  a  person,  for  any  length  of  time,  conduct  in 
such  a  manner  as  not  to  admit  falsehood,  in  any  degree, 
and  therefore,  not  be  guilty  of  any  transgression  of  the 
moral  law ;  then,  in  this  case,  he  would,  for  the  time 
being,  tbat  is,  as  long  ^s  he  continued  to  be  intirely 


124  ON  THE  ORIGIN  OF  EVIL,  [Part  L 

free  from  transgression,  be  in  a  state  of  perfect  exemp- 
tion from  all  actual  evil ;  that  is,  all  pain  or  misery..... 
Merely  his  being  in  a  state  of  innocence,  however,  though 
it  W(mld,  during  the  time  of  his  being  innocent,  actually 
exempt  him  from  present  evil ;  yet  it  would  not,  in  any 
measure,  ensure  his  future  enjoyment  of  good ;  nor  be 
any  se  curity  against  his  falling  into  a  state  of  future  evil. 
In  order,  tlierefore,  that  all  good  may  be  effectually  secur- 
ed, and  the  dano;er  of  all  evil  intirely  removed,  there 
must  be  something  perfectly  distinct  from  mere  inno- 
cence. For  it  is  by  the  exercise  of  faith  in  the  glorious 
Mediator,  and  by  that  alone,  that  infinite  good  can  be  se- 
cured,  and  the  danger  of  infinite  evil  avoided. 

Hence  you  may  see  what  is  the  nature  of  the  moral 
law,  strictly  so  called.  Let  us  inquire.  What  the  law,  by 
itself,  without  bringing  a  Mediator  into  view,  can  do?.... 
And  here  two  cases  are  to  be  considered  :  one  is,  that  of 
your  being  perfectly  innocent ;  and  the  other  is,  that  of 
your  being  a  transgressor  of  the  law. 

1.  We  will  suppose,  that  you  are  perfectly  innocent :  or 
that  you  are  intirely  free  from  sin.  Then  the  inquiry  is : 
What  can  the  law  do  for  you,  in  thisr'  case  ? 

The  answer  is ;  It  can  preserve  you  from  present  evil. 
And  so  much,  not  only  according  to  infinite  goodness, 
but  also  according  to  impartial  justice,  it  will  certainly 
do.  And  should  you  continue  in  a  state  of  innocence,  for 
ever  so  great  a  length  of  time,  you  will,  through  the  whole 
of  the  time,  be  preserved  from  all  actual  evil.  So  much 
the  law  can  do,  and  it  never  can  do  any  more.  For  it  ne- 
ver can,  notwithstanding  your  perfect  innocence,  give  you 
any  security  of  future  good  ;  nor  free  you,  in  the  least, 
from  the  danger  of  future  evil.  The  reason  is  ;  because 
there  is,  in  the  original  state  of  things,  not  only  a  possi^ 


Clrai>.  VJII]  ON  THE  ORIGIN  OF  EVIL.  125 

bility  of  infinite   good ;  but  also  a  possibility  of  infinite 
evil.    And  as  long  as  the  possibility  of  evil  is  not  remo- 
ved ;  but  still  remains  the  same  as  it  M^as  in  its  original 
state,  the  good  will  thereby  be  rendered  insecure  ;   and 
therefore,  from  the  very  nature  of  the  case,  you  will  be  left 
exposed  to  the  evil.     But  notwithstanding  your  being  in 
a  state,  in  which  there  is  a  possibility  of  evil ;  yet  as  lon^ 
as  you  continue  to  be  perfectly  innocent,  the  law,  which 
is  holy,  just,  and  good,  will  intirely  protect  you  against 
all  actual  evil ;  and  this  as  we   have  said,  is  all  that  the 
law  can  do.     For  you  uevcr  can  have  any  security  of  the 
infniite  g0(3d  ;  nor  any  exemption  from  the  danger  of  the 
infmite  evil,  which  is  before  you,  till  the  possibility  of  the 
infinite  evil  is  actually  removed.    But  this  possibility  can 
never  be  removed,  merely  by  your  conformity  to  the  law  ; 
even  though  you  are,  according  to  the  present  statement 
of  your  case,  perfectly  free  from  all  transgression.     For 
the   security  of  good  can  never  be  introduced,  nor  the 
possibility  of  evil  removed,  but  only  by  the  effectual  ex- 
ercise of  faith  in  the  Mediator. 

2.  We  will  now  change  the  supposition,  so  as  to  make 
it  coincide  with  the  real  fact ;  which  is  ;  That  you  are  a 
transgressor  of  the  law.  Then  it  is  evident,  that  the  law 
cannot  do  any  thing  more  for  you,  on  the  favourable 
side,  in  this  case,  than  in  the  other.  For  if  perfect  inno. 
cence  cannot  introduce  the  security  of  good  ;  then  it  is 
certain,  that  this  never  can  be  done  by  transgression. 
There  is,  however,  a  very  remarkable  difference  between 
the  two  cases,  respecting  what  the  law  can  do,  according 
to  what  justice  requires,  and  according  to  what  goodness 
admits  to  be  done  ;  for  goodness  and  justice  can  never 
disagree.     In  the  first  case,  you  was  supposed  to  be  in  a 


i25  ON  THS  origin  of  evil.  [Part  I. 

state  of  innocence.  Let  you  continue,  then,  in  that  state 
ever  so  long  ;  whether  it  be  ten,  or  ten  thousand  years  ; 
or  any  other  term  of  longer  duration  ;  the  law  will, 
through  the  whole  of  the  time  of  your  thus  continuing 
to  be  perfectly  free  from  transgression,  require  your  pro- 
action  from  all  actual  evil ;  though  the  possibility  of  evil 
will  still  remain;  and  therefore  the  security  of  good  will 
not  be  introduced.  For  the  possibility  of  evil  and  the  se- 
curity of  good  being  directly  inconsistent  with  each  other, 
never  can  both  be  actually  present  at  one  and  the  same 
time.  Therefore,  as  long  as  one  continues  to  be  present,  the 
other  will  continue  to  be  future.  Consequently,  though 
your  innocence,  as  long  as  it  remains,  will  guard  you 
against  all  actual  evil ;  yet  it  will  not,  let  it  continue  ev- 
«r  so  long,  remove  the  possibility  of  evil ;  and  therefore 
will  not  afford  you  any  security  of  good.  But  in  the  sec- 
ond case,  in  which  you  are  supposed,  according  to  what 
has  already  become  an  incontestable  fact,  to  be  a  trans- 
gressor of  the  law  ;  you  must,  according  to  the  demands 
of  the  law,  be  chastised  with  temporal  evil,  in  the  pres- 
ent world ;  while  at  the  same  time,  you  are  threatened 
with  eternal  evil,  in  the  world  to  come; 

Now  since  you  have  become  a  transgressor  of  the  law ; 
and  consequently  evil  has  already  actually  begun  to  take 
place;  it  may  be  inquired:  Why  justice  does  not  re- 
quire your  being  immediately  introduced  into  a  state  of 
infinite  evil ;  that  is,  eternal  misery  ?  We  answer  .  The 
reason  is,  because  you  have  not  yet  filled  up  the  meas- 
ure of  your  iniquity.  Sin,  the  disease  of  your  soul, 
though  it  has  already  begun  to  operate,  and  is  continually 
acquiring  new  strength,  yet  has  not  come  to  a  crisis. 
Therefore  the  infinite  good,  on  which  all  your  happine^g 


Cli^p.  VIII.3  ON  THE  ORIGIN  OF  EVIL.  12V 

intirely  depends,  is  not  yet  actually  lost.  Consequently, 
there  still  remains  a  possibility  of  its  being  effectiialiy  se- 
cured ;  or,  which  is  the  same,  there  is  now  a  Mediator. 
On  this  account,  therefore,  though  you  are  a  transgres- 
sor of  the  law  ;  yet  infinite  goodness  keeps  you  from  ini- 
mediately  falling  into  a  state  of  remediless  ruin.  But, 
persist  in  a  course  of  transgression,  only  for  a  little  time 
longer,  without  exercising  faith  in  the  Mediator,  and 
then  the  awful  crisis,. ..the  irreversibly  decisive  moment* 
will  shordy  arrive,  respecting  which  it  is  said ;  "  Sin 
when  it  is  finished  bringeth  forth  death."  (Jam.  i.  15.) 
Then  the  infinite  good  will,  in  respect  to  you,  be  irre- 
coverably lost ;  and  consequently,  in  respect  to  you, 
there  will  then  be  no  Mediator... .no  Redeemer... .no  Sav- 
iour. And  this  being  the  case,  eternal  Justice  will,  not 
arbitrarily,  but  from  strict  necessity,  absolutely  demand 
the  immediate  execution,  in  its  fullest  extent,  of  that 
tremendous  sentence,  which  had  been  before  condition- 
ally denounced,  as  a  kind  warning  to  excite  you  "  to  flee 
from  the  wrath  to  come."  And  what  impartial  justice 
inflexibly  requires,  even  infinite  goodness  can  never  con- 
tradict. 

Thus  your  transgression  of  the  law,  remaining  unpar- 
doned, and  continuing  to  operate,  till  it  has  actually  form- 
ed a  crisis,  and  reached  its  final  result,  in  the  production 
of  death,  will  leave  you  to  eternally  verify,  by  your  own 
experience,  the  solemn  truth :  ''  The  sting  of  death  is 
sin ;  and  the  strength  of  sin  is  the  law."  (1  Cor.  xv.  56.) 

From  the  observations  that  have  been  made,  you  may 
learn  what  the  law,  strictly  considered,  can  do,  and  what 
justice  requires.  Jf  you  are  perfectly  innocent,  you  will, 
as  long  as  you  thus  remain,  be  intirely  protected  from  all 


128  On  the  origin  or  evil.  [Part :. 

actual  evil,  consisting  in  pain  or  misery.  But  the  possi- 
bility of  evil  not  being  removed,  you  will  not  have  any 
•security  of  the  present  good  which  you  enjoy  ;  and  there- 
fore will  not  be  freed  from  the  danger  of  the  introduction 
of  future  evil. 

If  you  are  a  transgressor  of  the  law,  and^  without  the 
exercise  of  faith  in  the  Mediator,  pursue,  for  a  while,  a 
course  of  transgression,  till  you  have  filled  up  the  meas- 
ure of  your  iniquity  ;  then  all  good  in  the  universal  sys- 
tem, will,  to  you,  be  intirely  and  eternally  lost.  And  be- 
ing thus  wholly  forsaken,  and  cast  off,  by  infinite  good- 
ness, nothing  will  remain,  that  can  possibly  protect  you 
against  evil ;  consequently,  the  divine  law  and  justice 
will  necessarily  require  your  being  delivered  over  to  all 
evil,  and  unalterably  fixed  in  a  state,  where  "  the  wrath  of 
God  must  forever  come  upon  you  to  the  uttermost."  (I 
Thess.  ii.  16.) 

The  whole  that  the  law,  taken  in  a  strict  sense,  requires 
of  moral  agents,  may  be  summed  up  in  the  following 
prohibitory  command :  Absolutely  avoid  all  argeement 
or  connexion  with  the  possibility  of  evil.  The  original 
principle  of  evil  is  (in  the  use  of  figurative  language)  the 
forbidden  tree,  the  fruit  of  which  can  never  be  tasted, 
without  transgressing  the  moral  law ;  and  this  law  is  of 
such  a  nature,  that  it  cannot  be  transgressed  with  impu- 
nity. The  reason,  why  there  is  a  law,  which  absolutely 
prohibits  all  finite  free  agents  from  having  any  connex- 
ion with  the  original  principle  of  evil,  is,  because  it  is  the 
nature  of  such  connexion  to  introduce  falsehood,  which , 
whenever  it  has  taken  intire  possession  of  the  mental  sys- 
tem, is  perfectly  destructive  of  all  good,  and  introductory 
to  all  evil.     When  falsehood,  having  once ,  entered  the 


Ohap.  VIII.]  ON  THE  ORIGIN  OF  EVlI,.  129 

mind,  has  obtained  a  complete  dominion  over  any  person 
(which  is  the  case  with  legard  to  every  one,  who  is  ar- 
rested by  temporal  death,  previous  to  his  having  actually 
been  the  subject  of  die  effectual  renovating  influences  of 
the  divine  Spirit)  it  does,  in  respect  to  that  person,  intire- 
ly  destroy  the  possibility  of  all  good  :  even  all  that  infi- 
nite good,  which  is  implied  in  the  blessed  nature  and  glo- 
rious perfections  ol'  the  Deity,  And,  by  destroying  the 
possibility  of  all  good,  it  introduces  a  strict  and  absolute 
necessity  of  all  evil.  And  since  such  is  the  nature  of 
sin  ;  consisting  in  forming  a  connexion  with  the  original 
principle  of  evil  ;  or  which,  when  metaphorically  ex- 
pressed, is  the  same  ;  eating  the  fruit  of  the  forbidden 
tree ;  we  never  have  any  reason  to  hesitate  a  moment,  in 
calling  it  an  infinite  evil.  The  infinite  evil  of  sin  con- 
sists in  its  nature  ;  which  is,  as  we  have  just  observed, 
to  destroy  the  possibility  of  all  good,  and  therefore  intro- 
duce the  necessity  of  all  evil.  And  since  sin  is  an  infi- 
nite evil ;  therefore  the  law,  which  absolutely  forbids  its 
being  introduced  into  the  system,  is  an  infinitely  good 
law. 

Having  observed :  That  the  whole,  which  the  law,  ta- 
ken in  a  strict  sense,  requires  of  moral  agents,  is  com- 
prehended in  one  prohibitory  command,  which  is  this : 
Absolutely  avoid  all  agreement  or  connexion  with  the 
possibility  of  evil ;  we  shall  now  proceed  to  observe ; 
That  the  whole,  which  is  required  by  the  gospel,  in  dis- 
tinction from  the  law,  is  contained  in  one  positive  com- 
mand ;  viz.  Make  an  agreement  with  the  possibility  of 
eternal  life ;  or,  which  is  the  same ;  Take  hold  of  the 
divine  strength,  that  you  may  make  peace  with  God.  (Isa. 
xxvii*  5.) 

R 


130  ON  THE  ORIGIN  OF  EVlt'.  [Part  I 

The  law,  if  you  yield  a  perfect  and  perpetual  obedi- 
ence to  it,  will  guard  you  against  the  actual  introduction 
of  evil ;  but  it  never  can  free  you  from  the  danger  of  losing 
the  good,  which  you  actually  enjoy  ;  and  therefore,  it  can 
never  give  you  any  title  to  eternal  life.     But  the  law,  if 
you  are  a  transgressor  of  it,  and,  without  paying  any  ef- 
fectual regard  to  the  gospel,  persist  in  a  course  of  trans- 
oression,  till  you  have  filled  up  the  measure  of  your  ini* 
quity,  can,  and  in  this  case,  certainly  will,  introduce  you 
into  a  state  of  eternal  death.     But  it  is  the  peculiar  glory 
of  the  gospel,  there  being  a  cordial  compliance  with  its 
demand,  to  save  from  all  danger  of  eternal  death,  and  give 
a  sure  and  never- failing  title  to  eternal  life.     The  law  and 
the  gospel  perfectly  harmonize.     Comply  with  the  terms 
of  the  gospel ;  and  the  law,  notwithstanding  your  having 
previously  been  a  transgressor  of  it;,  will  be  completely 
satisfied.     Be  on  the  side  of  infinite  goodness ;  and  im- 
partial justice  wall  intirely  acquiesce.     In  this  case,  yoii 
will  learn,  by  happy  experience,  the  joyful  truth  ;  "  Mer- 
cy and  truth  are  met  together ;  righteousness  and  peace 
have  embraced  each  other."  (Psal.  Ixxxv.  10.)     It  must, 
however,  be  remembered ;  That  whatever  you  have  to 
do  with  the  gospel,  must  be  speedily  done ;  or  it  wili 
soon  be  for  ever  too  late.     For  sin,  a  mo§t  deadly  disease, 
having  already  infected  your  soul,  is  constantly  acquiring 
new    strength  ;  and  therefore,  unless  it  is  prevented  by 
the  seasonable  a[>i>lication  of  an  effectual  remedy,  wili 
shortly  bring  on  that  terrible  crisis,  when  "  the  Lord  will 
separate  you  unto  evil,  according  to  all  the  curses  that 
are  written  in  the  book  of  the  law."     (Deut.  xxix.  21.) 
Anrl  in  this  case,  the  conciliatory  goodness  of  the  gospel 
never  will,  and  never  can,  save  you  from  the  avenging 


Chap.  Vlil.j  ON  THE  ORIGIN  OF  EVIL,  131 

justice  of  tlie  law.  It  is,  indeed,  true  ;  That  if  you  will 
embrace  the  gospel,  while  it  can  be  embraced  ;  then  the 
law  will  rest  perfectly  satisfied  with  your  having,  as,  in 
this  case,  you  certainly  will  have,  an  irrevocable  title  to 
the  possession  of  all  good ;  even  that  good,  in  the  enjoy- 
ment of  which,  the  whole  happiness  of  the  Deity  intire- 
ly  consists.  But  if  you  will  not,  now  in  this  accepted 
time..».this  day  of  salvation,  improve  tlie  only  opportuni- 
ty, that  ever  can  be  given  for  that  purpose ;  then  the  law 
will  inflexibly  demand  yr»ur  being  eternally  separated  un- 
to all  evil ;  from  which  inexpressibly  dreadful  state,  nei- 
ther the  law,  nor  the  gospel. ...neither  justice,  nor  mercy, 
will  ever,  through  endless  duration,  afford  you  any  hope, 
•r  any  possibility  of  deliverance* 

From  the  prece^ling  observations,  it  is  evident ;  That 
we  must  look  to  the  glorious  gospel,  in  order  to  behold 

the  greatest  possible  display  of  the  divine  perfections 

For  by  the  gospel,  which  always  includes  the  law,  the 
Deity ^can  display  both  his  goodness  and  his  justice.  But, 
by  the  law,  exclusive  of  the  gospel ;  in  the  case  of  those, 
who  have  transgressed  the  law,  and  rejected  the  gospel, 
iill  they  have  been  finally  separated  from  all  good,  and 
consigned  over  to  all  evil ;  the  Deity  can  only  make  a 
display  o^  justice  without  mercy.  *' Thereibre,  he  that 
made  them  will  not  have  mercy  on  them,  and  he  that 
formed  them  will  show  them  no  favour.''  (Isa.  xxvii.  1  /•) 

What  good  end,  then,  you  will  ask,  can  be  ultimately 
answered  by  such  transgression  of  the  law,  as  terminates 
in  the  final  perdition  of  the  transgressor  ?  We  answer  : 
It  is  the  universal  nature  of  all  such  transgression,  to  re- 
late only  to  infinite  evil,  consisting  in  the  eternal  loss  of 
all  good ;  even  the  absolute  loss  of  the  Ddty  hunself^ 


132  ON  THE  ORIGIN  GF  E\'  IL,  [I'art  1. 

considered  as  a  felicitating  being ;  and  therefore  it  never 
can  answer  any  good  end. 

But  though  it  should  be  granted,  that  such  Iransgres- 
sion  does,  in  the  very  nature  of  it,  relate  to  the  intire  loss 
of  all  good,  in  respect  to  the  transgressor ;  yet  may  it 
not  be  made  the  means  of  securing  the  good  o^  others? 
In  answer  to  this,  it  must  be  observed  :  That  it  is  not  by 
any  trcnisgression  of  the  laxv ;  but  by  a  compliance  with 
the  gospel;  that  any  good  whatever,  in  respect  to  finite 
beings,  ever  can,  in  any  measure,  be  secured.     And  since, 
in  this  way,  and  this  alone,  all  possible  good  can  be  ef- 
fectually secured,  therefore,  tliere  is  no  other  possible 
way,  in  which  it  ever  can  receive  the  least  degree  of  ad- 
ditional security.     From  a  view  of  what  has  been  ob- 
served, you  may,  perhaps,  be  ready  to  say :  That  from 
the  consideration,  that  sin  is  of  such  a  nature,  as  to  ren- 
der it  utterly  incapable  of  being  the  cause,  or  occasion, 
either  directly,  or  indirectly,  of  securing  any  good ;  but 
that  it  is.  on  the  contrary,  the  only  possible  way,  in  which 
any  evil,  implying  the  loss  of  good,  can  ever  be  intro- 
duced ;  it  seems  to  follow  as  a  consequence :  That  it 
would  be  the  greatest  honour  to  the  character  of  the  su- 
preme Governor  of  the  moral  system,  if  there  was  a  law 
enforced  by  infinite  authority,  absolutely  prohibiting,  in 
all  cases  whatever,  the  existence  of  sin.     It  is  true  ;  this 
consequence  does,  indeed,  nK)st  certainly  follow,  from  a 
consideration  of  the  nature  of  sin.      And  accordingly, 
there  actually  is  such  a  law  ;  which  law,  therefore,  from 
the  very  nature  of  it,  is  now,  and  for  ever  will  be,  per- 
fectly holy,  just,  and  good.     This  may  lead  you  to  re- 
peat the  inquiry :    If  sin  relates  only  to  evil,  and  is  of 
such  a  nature  as  to  render  it  absolutely  incapable  of  be- 


Chap.  VIII.]  ON  THE  ORIGIN  OF  EVIL.  i  jtj 

ing,  in  any  way  whatever,  even  the  occasion  of  good ; 
then  why  did  not  the  Deity  prevent  its  actually  ever  com- 
ing into  existence  ?  Was  this  owing  to  an  original  want 
of  power  ?  Certainly  it  was  not ;  but  right  the  reverse. 
The  Deity,  so  far  from  wa?iti?ig  any  power,  on  either 
side,  Svas  originally  invested  with  a  ^z^^/r/ power ;  im- 
plying a  possibility,  on  one  side,  of  securing  infinite  good  ; 
and  a  possibility,  on  the  other,  of  introducing  infinite 
evil.  And  this  being  the  case,  it  was,  in  the  highest  de- 
gree, fit  and  proper  that  there  should  be  a  law,  relative 
to  moral  agents,  absolutely  prohibiting  their  being  on  that 
side,  which  implies  a  possibility  of  evil.  Had  this  law 
been  universally  observed ;  then  no  falsehood,  nor  evil  of 
any  kind,  would  ever  have  been  introduced ;  and  there- 
fore, no  way  would  have  been  opened  for  the  actual  loss 
of  any  good.  Consequently ;  if  sin  had  never  taken 
place ;  then  there  would  have  been  all  the  possible  good, 
which  there  is  now,  and  no  loss  of  any  possible  good,  in 
any  case  whatever ;  and  consequently,  there  would  have 
been  a  foundation  for  a  display  of  both  justice  and  good- 
ness.  But  since  sin,  having  made  its  entrance  into  the 
world,  has  begun  and  finished  its  work,  in  the  final  de- 
struction of  vast  numbers  ;  therefore,  in  respect  to  all  of 
this  description,  the  foundation  for  the  display  of  good- 
ness is  intirely  removed  ;  and  consequently,  there  can  be 
no  display,  but  only  that  of  justice  without  mercy. 

Should  you  inquire  :  Why  the  Deity,  who  from  the 
beginning,  had  a  most  perfect  knowledge  of  every  event, 
with  all  its  consequences  did  not  so  order  things,  at  first, 
that  sin  should  never  take  place ;  if  he  certainly  knew, 
that  something  would  be  lost,  in  respect  to  the  sinner ; 
and  nothing  gained,  in  any  respect,  by  the  actual  intro 


134  ,     ON  THE  ORIGIN  OF  EVIL>  [Part  i. 

ductioii  of  siii  ?  You  must  be  reminded,  tliat  your  inqui- 
ry, stated  in  otlier  terms  of  the  same  import  will  be  this : 
Why  did  not  the  Deity  originally  make  tlie  universal  un- 
created system  different  from  what  it  actually  was,  in  its 
original  state  ?  Why  did  he  at  first  admit  that  twofold 
power  relative  to  good  and  evil,  with  which  he  was 
originaiiy  invested  ?  Why  did  he  not  originally  remove 
all  original  possibility  of  evil,  retaining  only  the  possibility 
of  good,  and  thus  forever  prevent  the  actual  existence  of 
sin  and  misery  ?  Why  did  he  sustain  the  character  of  the 
" one  lawgiver,  who  is  able  to  save  and  to  destroy?" 
(Jam.  4.  J  2.) 

Since  there  is,  in  the  original  state  of  things,  a  twofold 
power ;  viz.  a  power,  on  one  side,  implying  a  possibility 
of  good,  and  an  equal  power,  on  the  opposite  side,  im- 
plying a  possibility  of  evil  :  hence  originate  two  univer- 
sal laws ;  which,  for  the  sake  of  distinction,  may  be  de-^ 
nominated  :  fhe  moral  law  ;  and  the  law  of  divine  ope- 
ration :  the  first,  having  a  peculiar  relation  to  the  conduct 
of  finite  beings ;  and  the  other  to  the  conduct  of  the  De- 
ity. The  moral  law  is  that,  whereby  all  finite  free  agents 
are  absolutely  prohibited  from  takijag  that  side,  which 
implies  a  possibility  of  evil ;  and  the  law  of  divine  opera- 
tion is  that,  according  to  which,  the  supreme  Legislator 
regulates,  without  the  least  deviation,  in  any  instance 
whatever,  his  own  conduct,  in  retaining  one  term  of  his 
twofold  power,  and  removing  the  other,  jtist  according 
as  the  moral  law  is  obeyed  or  trans;^resstd. 

Whenever  we  speak  of  the  moral  conduct  of  any  free 
agent,  we  always  have  reference  to  future  time ;  for  it  is 
only  in  respect  to  future  time,  that  the  Deity  is  invested 
with  a  twofold  power.     If  no  finite  free  agent  had  ever 


Ohap.Vni.J  ON  THE  ORIGIN  OF  EVIL.  135 

taken  that  side  of  the  twofold  power  of  the  Deity,  which 
imphes  a  possibiUty  of  evil ;  which  might  and  ouj^l.t  to 
have  been  the  case,  because  the  moral  law  absolutely  re- 
quired it  ;  then  sin  and  misery  would  never  have  taken 
place.  For  there  would  have  been  no  fitness,  arising 
from  any  consideration  whatever,  in  its  being  introduced ; 
because  neither  the  moral  law,  nor  the  law  of  divine  ope- 
ration would  have  required  its  introdurtion.  And  since, 
according  to  the  present  statement,  there  would  not  liave 
been,  on  any  account  whatever,  any  fitness  rendering  it 
proper,  that  there  ever  should  be  any  such  thino-,  as  the 
actual  existence  of  sin  and  misery ;  therefore  the  Deity 
never  would  have  seen  fit,  that  any  sin  or  misery  should 
ever  actually  exist.  And  in  this  case  it  might,  with  the 
strictest  propriety,  not  only  have  been  said  :  That  the  De- 
ity could  have  prevented  the  existence  of  all  sin  and  mis- 
ery....if  he  had  seen  fit....  but  also;  That  he  had  seen  fit 
to  prevent  it ;  and  therefore,  that  he  had  actually  preven- 
ted it.  For  with  him  it  is  a  universal,  immutable,  and 
eternal  rule,  always  to  do  just  as  he  sees  (it  ;  and  never, 
in  any  instance  whatever  ;  to  do  any  thing  that  he  does 
not  see  fit  to  do.  But  the  true  statement  of  the  real  fact 
is  directly  the  reverse  of  the  case,  which  has  been  suppo- 
sed. For  finite  free  agents  have,  in  direct  violation  of 
the  moral  law,  actually  taken  that  side  of  the  twofold  pow- 
er of  the  Deity,  which  implies  a  possibility  of  evil.  There- 
fore the  Deity,  in  perfect  conformity  to  the  law  of  divine 
operation,  has  actually  done  that,  which,  had  there  been 
no  transgression  of  the  moral  law,  he  never  would  have 
seen  fit  to  have  done.. ..he  has  remitted  the  possibility  of 
good,  and  retained  the  possibility  of  evil :  whereijs  if  sni 
had  never  taken  place,  he  never  would,  in  any  case  what- 


iSG  ON  THE  ORIGIN  OF  EVIL.  C^art  5, 

ever,  have  remitted,  that  is  removed,  the  possibility  of 
good  ;  but  he  would  have  retained  all  possibility  of 
good  J  therefore,  he  would  have  retained  that  possibility 
of  good,  which,  in  respect  to  some  individuals,  is  now 
eternally  removed,  never  to  be  restored  again.  For  it  is 
universally  the  case :  That  whenever  the  Deity  retains 
one  term  of  his  twofold  power,  and  removes  the  other ; 
then  that  one,  which  is  actually  retained,  which  before 
was  mere  possibihty,  becomes  necessity.  But  there 
never  is  any  such  thing  as  necessity,  as  long  as  there  is, 
on  each  side,  an  equal  possibility.  And  it  is  worthy  of 
special  observation ;  That  there  never  was,  originally, 
in  any  case  whatever,  any  possibility  of  evil,  on  one 
side,  without  an  equal  possibility  of  good,  on  the  oppo- 
site side. 

Hence  it  is  evident ;  That  there  was  no  original  neces- 
sity, that  sin  should  ever  have  been  actually  introduced. 
Its  introduction  was  not  originally  required  by  the  Deity ; 
nor  by  any  of  his  glorious  perfections*  It  was  not  ori- 
ginally  required  by  his  knowledge  ;  nor  his  power ;  nor 
his  goodness ;  nor  his  justice.  It  was  not  originally  re- 
quired by  any  law  whatever  ;  neither  the  moral  law  ;  nor 
the  law  of  divine  operation.  It  was  not  required  to  pro* 
mote  or  secure  any  good ;  neither  that  of  the  sinner,  nor 
of  any  other  being,  that  ever  has  existed,  or  ever  will 
exist,  in  the  universal  system. 

You  will  say  then  :  If  evil  is  altogether  bad,  in  every 
view,  that  can  possibly  be  taken  of  it ;  why  did  not  the 
Deity  prevent  its  ever  taking  place ;  for  he  could  have 
done  it  with  infinite  ease,  if  he  had  seen  fit  ?  It  is,  indeed, 
most  certainly  true :  That  the  Deity  could  have  prevent, 
ed  all  evil,  if  he  had  seen  fit ;  but  though  this  is  true, 


Chap.  VIII]  ON  THE  ORIGIN  OF  EVIL.  137 

yet  it  is  nothing  to  the  present  purpose.  The  real  fact 
is,  that  the  Deity,  by  being  originally  invested  with  a 
twofold  power,  did  always  prevent  all  evil,  till  the  very 
time,  when  some  finite  free  agent  actually  took  that  side 
of  the  twofold  power,  which  implied  a  possibility  of  evil. 
And  when  that  time  actually  arrived  ;  then  the  Deity  saw 
fit  to  do  that,  which  he  never  would  otherwise  have  seen 
fit  to  have  done.  For  that  was  the  very  time  for  him, 
according  to  his  own  universal  law  of  divine  operation, 
to  exert  that  twofold  power,  with  which  he  had  been 
eternally  invested,  by  retaining  that  term,  which  implied 
a  possibility  of  evil,  and  remitting  the  other  term.  It 
was  at  that  time,  therefore,  that  the  necessity  of  evil  \vas 
first  introduced.  For,  previous  to  that,  there  always  was 
a  perfect  balance  of  power,  relative  to  good  and  evil.  It 
is  in  vain,  therefore,  to  say .  That  the  Deity  could  have 
prevented  all  evil,  if  he  had  seen  jit ;  for  though  this,  in 
the  conditional  form,  in  which  it  is  stated,  is  certainly 
true :  yet  the  absolute  truth  of  the  case  is :  That  the 
Deity  did  not  see  Jit  to  prevent  evil,  any  longer,  than  till 
the  finite  free  agent  had  actually  taken  the  prohibited  side 
of  his  twofold  power. 

.  But  if  the  Deity  from  eternity  foresaw,  that  the  exist- 
ence of  evil  never  could,  in  any  way  whatever,  be  of  any 
advantage  to  himself,  nor  any  other  being,  that  should 
ever  exist ;  then  why  did  he  not  originally,  that  is,  from 
eternity,  so  order  the  state  of  things,  as  to  render  it  im- 
possible, that  evil  should  ever  be  actually  introduced  ? 

With  regard  to  the  first  part  of  this  inquiry  ;  it  is  read- 
ily admitted  to  be  a  certain  truth  ;  That  the  Deity  did, 
from  eternity,  actually  know,  that  the  existence  of  evil 
never  could,  in  any  way  whatever,  be  of  the  leasLadvan- 

S 


138  ON  THE  ORIGIN  OF  EVIL,  [Part  t 

tage  to  himself,  nor  any  other  being,  that  should  ever 
exist.     And  hence  originated  his  perfectly  holy,  just  and 
p-ood  law,  sanctioning,  with  infinite  authority,  an  absolute 
prohibition  against  the  actual  introduction  of  evil,  in  any 
case   or  on  any  account  whatever.     And  with  regard  to 
the  other  part  of  the  inquiry  ;   Why  the  Deity  did  not 
originally,  that  is,  from  eternity,  so  order  the  state  of 
things,  as  to  render  it  impossible,  that  evil  should  ever  be 
actually  introduced?  nothing  more  is  required,  as  an  an- 
swer to  it,  than  only  to  state  the  inquiry  itself,  in  a  differ^ 
ent  form  :  Why  did  not  the   Deity,  who  was  originally, 
that  is,  from  eternity,  invested  with  a  twofold  power,  im- 
plying a  possibility  of  good,  and  a  possibility  of  evil,  in 
respect  to  the  system  of  mutable  existence,  originally  so 
order  the  state  of  things,  as  to  have  only  a  power  im« 
plying  a  possibility  of  good,  without  any  possibility  of 
evil?  That  is,  why  did  he  not  originally,  that  is,  from 
eternity,  so  order  the  state  of  things,  as  fiot  to  be  actual- 
ly invested  with  all  that  power,  which  he  did  original- 
ly   that  is,  from  eternity,  actually  possess?    But, 
has  not  the  Deity,  you  will  ask,  a  supreme  regard  for  the 

highest  good  of  the  system?    He  most  certainly  has 

And  for  this  very  reason,  there  is  a  glorious  law,  stamped 
with  the  character  of  uiiinite  benevolence,  absolutely  pro^ 
hibiting  every  free  agent  from  taking  that  side,  which  im- 
plies a  possibility  of  evil.  Is  not  the  Deity  origin- 
ally invested  with  a  power,  in  consequence  of  which  he 
can  remove  all  possibility  of  evil,  and  thus  effectually 
prevent  any  evil  from  ever  being  introduced  ?  He  cer- 
tainly  is.  If,  then,  evilis  of  such  nature,  that  it  never 
CAN  be  attended  with  any  good  consequence,  neither  di- 
rect nor  occasional ;  why  does  not  the  Deity,  in  all  cases, 


Chap.  V  111.]  ON  THE  ORIGIN  OF  EVIL.  130 

remove  the  possibility  of  evil ;  and  thus  effectually  pre- 
vent its  ever  having  any  actual  existence  ?  The  reason  is 
because  it  is  inconsistent  with  his  universal  plan,  for  him 
to  do  any  thing  before  the  proper  time  for  his  doing  it, 
actually  arrives.  But  there  are  some  cases,  in  which  finite 
free  agents  have,  directly  contrary  to  the  divine  command, 
formed  such  an  agreement  with  the  possibility  of  evil,  as 
to  render  it  inconsistent  for  the  Deity,  according  to  his 
ow^n  universal  plan  of  operation,  ever  to  remove  it.  For 
this  reason,  therefore,  he  has,  in  some  particular  instances, 
remitted  the  possibility  of  all  good,  and  retained  the  pos- 
sibility  of  all  evil.  For  when  any  finite  agent  actually 
takes  that  side  of  the  Deity's  twofold  power,  which  im- 
plies a  possil)ility  of  evil  ;  then,  in  this  case,  he  alwaj'S 
sees  fit  to  retain  the  possibility  of  evil,  and  remit  the  pos. 
sibility  of  good  ;  whereby  that,  which,  before,  was  no. 
thing  but  the  mere  possibility,  becomes  the  actual  neces- 
sity of  evil.  And  thus,  evil  itself,  with  all  its  dreadful 
consequences,  is  introduced. 

When  any  finite  agent  actually  takes  that  term  of  the 
Deity's  twofold  power,  which  implies  a  possibility  of 
evil :  Why  does  the  supreme,  universal  Agent  continue 
to  retain  the  same  term,  and  cease  to  retain  the  other  ? 

The  universal  reason  is  ;  Because  his  conduct  in  thus 
doing,  is  perfectly  agreeable  to  that  irreversible  law  of  di- 
vine operation,  which  he  is  inflexibly  determined  for  ev- 
er to  maintain  inviolate,  even  though  it  should  be  at  the 
expense  of  the  eteinal  misery  of  the  transgressor  of  the 
moral  law. 

What  if  no  finite  agent  had  ever  taken,  or  ever  should 
take,  the  interdicted  term  of  the  Deity's  twofold  power? 


140  OH  THE  ORIGIN  OF  EVIL.  [Part  L 

Or,  in  other  words ;  What  if  the  moral  law  never  had 
been,  and  never  should  be,  transgressed  ? 

In  this  case  ;  the  Deity  would  for  ever  maintain  invio- 
late, his  own  universal  law  of  divine  operation,  by  always 
retaining  the  possibility  of  good.  And  since  the  possi- 
bility of  all  good,  in  respect  to  every  perceptive  being, 
through  the  whole  of  the  universal  system,  would  be  re- 
tained, in  the  hand  of  the  Deity ;  therefore,  no  evil  ev- 
er would  be  ijitroduced,  and  no  good  would  ever  be  lost. 
And  all  this  would  be  perfectly  agreeable  to  the  irrever- 
sible law.. ..the  universal  plan  of  divine  operation^  On 
the  supposition,  therefore,  of  the  moral  law's  never  hav- 
ing been  transgressed,  in  time  past,  and  of  its  never  be- 
ing transgressed  in  future  ;  there  is  a  foundation  for 
the  full  enjoyment  of  all  good,  that  there  could  pos- 
sibly have  been  on  the  opposite  supposition ;  and  this, 
also,  without  any  evil ;  and  likewise  all  in  perfect  agree- 
ment with  the  universal  plan  of  divine  operation. 

Hence  it  follows  :  That  evil  never  has  been,  and  never 
can  be,  in  any  possible  view  of  it,  of  the  smallest  advan- 
tage to  any  being  whatever,  in  the  whole  of  Jehovah'ti. 
dominion  ;  in  time  or  eternity.  An'd  not  only  so  ;  but, 
in  respect  to  every  persevering  transgressor  of  the  law, 
and  final  despiser  of  the  gospel,  it  will  be  infinitely  worse 
than  nothing.  Such  is  the  nature  of  the  Deity,  and  all 
his  glorious  perfections,  that  there  was  no  original  neces- 
sity of  any  evil ;  for,  in  the  original  state  of  things,  there 
was  no  possibility  of  any  evil,  without  an  equal  possibili- 
ty of  good.  Therefore,  it  was  not  originally  required, 
on  any  account  whatever,  that  evil,  of  any  kind,  should 
ever  exist.  Such  is  the  infinite  excellence  of  the  divine 
character,  that  it  was,  in  the  original  state  of  things,  per- 


Chap.  VIII.]  ON  THE  ORIGIN  OF  EVIL.  141 

fectly  consistent  with  the  moral  law,   and  with  the  uni- 
versal plan  of  divine  operation,  that  no  evil,  in  any  part 
of  immensity,  nor  any  period  of  eternity,  should  ever  be 
introduced  into  actual  existence.     And  even  now,  it  would 
be  perfectly  consistent  with  the  universal  plan  of  divine 
operation,   and  with  the  greatest  possible  good  ot  the 
whole  system,  that  no  evil  should  ever  exist,  if  the  mor- 
al law  had* never  been  transgressed.     But  since  directlv 
the  reverse  of  this  is  the  real  fact ;  since  the  moral  law 
though  there  was  no  original  necessity  of  transgressin"*  it, 
yet  has   been   actually  transgressed  ;  it  has,  therefore,  ac- 
cording to  the  universal  plan  of  divine  operation,  now  be- 
come  unalterably  necessary,  that  evil  should  actually  exist ; 
and  in  some  cases,  that  is,  in  all  cases,  in  which  there  has 
been  a  transgression  of  the  law,  and  a  final  rejection  of  the 
gospel,  that  it  should  continue  to  exist  through  endless 
duration.     Too  much,  therefore,  never  can   be  said  nor 
conceived,  ia  praise  of  that  most  excellent  and  infinitely 
benevolent  law,  by  which  the  first  entrance  of  evil  into 
the  system  was  absolutely  forbidden. 

Let  it  be  particularly  observed,  and  always  kept  in  view; 
That  whenever  we  speak  of  there  being,  in  the  original 
state  of  things,  a  twofold  power,  implying  a  possibility  of 
good,  on  one  side,  and  an  equal  possibility  of  evil,  on  the 
other ;  and  thus  constituting  a  balance  of  power  ;  we  al- 
ways have  reference  to  that,  which  has  a  peculiar  relation 
to  the  system  of  mutable  existence,  of  which  all  finite  be- 
ings, who  are  capable  of  happiness  or  misery,  compose  a 
part.  For  the  Deity,  in  respect  to  himself,  is  invested 
only  with  a  power,  implying  a  possibility  of  good,  with- 
out any  possibility  of  evil.  But  in  respect  to  finite  be- 
ings, he  is  originally  invested  with  a  twofold  power,  iin- 


1 12  ON  THE  ORIGIN  OF  EVIL.  \[PaH  I. 

plying,  on  each  side,  an  equal  possibility,  respectively  re- 
lating to  good  and  evil.  And  since  there  was  originally 
In  the  hand  of  the  supreme  Agent,  a  perfect  balance  of 
power,  equally  relating,  on  each  side  respectively,  to  good 
and  evil ;  therefore  from  the  infinitely  benevolent  regard, 
which  he  eternally  had  to  the  greatest  possible  good  of 
the  whole  system  of  finite  beings,  he  instituted  for  them 
a  most  excellent  and  glorious  law  ;  containing  an  absolute 
prohibiiir^n  against  their  taking,  on  any  account  whatever, 
that  term  of  his  twofold  power,  which  implied  a  possibil. 
iiy  of  evil.  And  this  law,  being  in  its  own  nature,  es- 
sentially holy,  just,  and  good,  was  originally  instituted 
by  the  Deity  for  the  express  purpose,  that  he  might,  in 
the  prosecution  of  his  universal  plan  of  divine  operation, 
iilways  consistently  retain,  for  the  benefit  of  those,  for 
whom  the  law  was  originally  appointed,  the  possibility 
of  good  ;  and  thus  for  ever  prevent,  throughout  the  whole 
system,  in  time,  and  for  eternity;  the  actual  existence  of 
all  evil.  But  since  this  law  has  been  violated  by  finite 
beings  ;  therefore  the  conduct  of  the  Deity,  with  respect 
to  them,  in  the  execution  of  his  own  plan  of  divine  ope- 
ration, has  been  directly  opposite,  to  what  it  would  have 
been  in  the  opposite  case.  That  evil,  respecting  which  there 
was,  in  the  original  state  of  things,  only  a  mere  possibility, 
without  any  necessity,  has  now  become  actually  necessa- 
ry. And,  in  some  instances,  it  is,  from  the  very  nature 
of  the  case,  now  unavoidably  required,  that  the  evil,  which 
has  already  begun,  should  never  cease  ;  but  that  it  should 
always  continue,  in  a  progressive  state  of  increasing  mag- 
nitude,  through  endless  duration.  This  evil,  though 
it  has,  in  certain  cases,  now  become .  unaltferably  ne- 
cessary, yet  might  all  have  been  prevented,  in  perfect 
consistency  with  the  original  plan  of  divine  operation ; 


Chap.  7III.]  ON  THE  ORIGIN  OF  EVIL.  14^ 

and  it  would  all  have  been  prevented,  had  the  moral  law 
never  been  violated. 

For  such  is  the  universal  nature  of  the  plan  of  divine 
operation,  that  it  absolutely  requires,  on  one  hand,  that 
no  evil  should  ever  exist,  without  an  actual  tranbgrcssion 
of  the  moral  law  ;  and  on  the  other,  that  every  trans- 
gression should  be  attended,  not  with  a  good,  but  with  an 
evil  consequence.    Hence  all,  without  exception,  to  whom 
the  moral  law  actually  extends,  are  in  a  state  of  the  most 
strict  accountability  to  the  supreme  Lawgiver ;  from  which 
state  it  is  impossible,  that  they  should  ever  be  disengaged. 
Utterly  vain,  therefore,  are  all  complaints  against  his  con- 
duct, as  being  too  rigorous  or  severe.     For  he  is  inflexi- 
bly determined  to  hivariably  prosecute,  in  its  fullest  ex- 
tent, his  own  universal  plan  of  divine  operation ;  what- 
ever may  be  the  consequence,  whether  good  or  evil,  to 
fmite  beings.     '*  He  doth  according  to  his  will  in  the  ar- 
my of  heaven,  and  among  the  inhabitants  of  the  earth  ; 
and  none  can  stay  his  hand,  or  say  unto  him,  What  dost 
thou  ?''     "  Remember  this,"  saith  the  Lord,  *'  and  show 
yourselves  men  :  bring  it  again  to  mind,  O  ye  transgres- 
sors.    Remember  the  secret  things  of  old  ;  for  I  am  God, 
and  there  is  none  else ;  1  am  God,  and  there  is  none  like 
me  :  declaring  the  end  from  the  beginning,  and  from  an- 
cient times  the  things  that  arc  not  yet  done  :  saying,  My 
council  shall  stand,  and  I  will  do  all  my  pleasure."  Tliis 
*'  is  the  same  God,  who  worketh  all  in  all."     And  "  who 
worketh  all  things  after  the  counsel  of  his  own  \vill.'\... 
*"'  Behold,  therefore,  the  goodness  and  severity  of  God  : 
on  them  who  fell,  severity  ;  but  towards  thee,  goodness, 
if  thou  continue  in  hi?  goodness  :  otherwise,  thou  also 
shalt  be  cut  off,"     For  he  "  will  render  to  ev<^Tv  mini  ?ic- 


144  ON  THE  ORIGIN  Of  EVIL.  [Pait  L 

cording  to  his  deeds ;  to  them  who,  by  patient  continu- 
ance in  well-doing,  seek  for  glory  and  honour  and  im- 
mortality, eternal  life :  but  unto  them  that  are  conten- 
tious, and  do  not  obey  the  truth,  but  obey  unrighteous- 
ness ;  indignation  and  wrath,  tribulation  aiid  anguish,  up- 
on ever}^  soul  of  man  that  doth  evil ;  of  the  Jew  first, 
and  also  of  the  Gentile :  but  glory,  honour,  and  peace, 
to  every  man  that  worketh  good ;  to  the  Jew  first,  and 
also  to  the  Gentile :  for  there  is  no  respect  of  persons 
with  God."  (Dan.  iv.  35.  Isa.  xlvi.  8,  9,  10.  1  Cor.  xii. 
6.  Eph.  i.  11.  Rom.  xi.  22.  ii.  6....  10.) 

But  after  all  that  has  been  observed,  respecting  the 
nature  and  origin  of  evil ;  perhaps  you  may  be  disposed 
to  repeat  the  inquiry  once  more,  which  has  already  so  of- 
ten been  made :  If,  from  the  moral  law's  being  violated, 
no  advantage  can  accrue,  in  any  possible  way,  to  any  be- 
ing in  the  universal  system,  neither  at  present,  nor  in  any 
future  period  of  duration  :  then  why  did  the  Omnipotent 
Governor  of  all  worlds,  who  from  eternity  had  an  infi- 
nitely comprehensive  view  of  all  possible  good  and  evil, 
ever  permit  such  a  thing  as  an  actual  violation  of  the 
moral  law  ? 

Respecting  what  relates  to  this  inquiry,  you  must  be 
reminded  :  That  a  possibility  of  evil  always  implies  an 
original  possibility^  though  not  any  original  necessity^  of  a 
violation  of  the  moral  law.  Your  inquiry,  therefore,  sta- 
ted in  a  different  form,  is  this  :  Why  did  the  Deity  ever 
permit  such  a  thing  as  the  possibility  of  evil  ?  Or,  in  oth- 
er terms,  involving  the  same  inquiry  :  Why  did  the  De- 
ity permit  himself  to  be  originally  invested  with  all  that 
power,  which,  in  the  original  state  of  things,  he  actually 
possessed :  that  is,  a   twofold  power,  implying,  on  each 


.Chap,  Vnr.]  ON  THE  ORIGIN  OF  EVIL.  145 

side  respectively,  aa  equal  possibility  of  good  and  evil? 
But  had  not  the  Deity,  perhaps  you  will  say,  an  original 
power,  to  remove  the  possibility  of  evil  ?  We  answer : 
That  he  always  had  such  a  power,  previous  to  the  ttme^ 
when  the  moral  law  was  actually  transgressed  :  but  when 
that  time  arrived,  it  then  became  absolutely  necessary  for 
him,  according  to  his  own  universal  plan  of  operation, 
to  remit  the  possibility  of  good  and  retain  the  possibility 
of  evil.  All  the  evil,  therefore,  that  is  ever  introduced 
by  transgression,  is  always  jusdy  chargeable  wholly  to 
the  account  of  the  transgressor  ;  who,  by  his  own  act,  in 
taking,  without  any  previous  necessity,  that  side,  the  ta- 
king of  which  had  been  strictly  forbidden  by  the  moral 
law,  renders  it  absolutely  fit  and  proper  for  the  supreme 
Legislator  to  conduct  in  a  manner  directly  opposite,  to 
what  he  would  have  conducted,  in  the  opposite  case ;  that  is, 
in  case  there  had  been  no  transgression :  for  it  would  then 
have  been  perfectly  consistent  with  the  universal  plan  of 
divine  operation^  that  no  evil  should  ever  have  existed. 
The  reason  is  :  because  the  universal  plan  of  divine  op- 
eration never  would  have  required  any  transgression  of 
the  moral  law ;  and  it  never  would,  without  such  trans- 
gression, have  admitted  the  actual  existence  of  any  evil. 
In  that  case,  therefore,  all  evil  would  have  been  prevent- 
ed ;  and  the  possibility  of  all  good  might,  in  perfect  con- 
sistency with  the  universal  plan  of  divine  operation,  have 
been  forever  retained.  And  thus  all  finite  beings,  in 
the  whole  system,  might  always  have  had  a  view,  to 
the  utmost  extent  of  their  ever  growing  capacities, 
of  the  bright  side  of  the  pictuae,  still  shinin  g  bright- 
er and  brighter,  through  the  endless  ages  of  eternity. 
But  the  melancholy  case,  in  regard  to  vast  nuiijbers,  even 

T 


X4i6  ON  Tim  ORIGIN  OF  EViL.  [jPafrii  i. 

thousands  and  iiiillions,  is  ?iow  directly  the  reverse  of 
what  it  mig/it  have  been.     That  possibility  of  all  good, 
which,  had  there  never  been  any  transgression  of  the 
moral  law,  the  Deity,  in  perfect  conformity  to  his  own 
universal  plan  of  operation,   mighty  and   actually  woidd^ 
have  retained  for  them,  as  the  foundation  of  their  eternal 
happiness,  is  now  for  ever  lost.     In  respect  to  them, 
therefore,  the  glorious  Sun  of  the  universe,  whose  light  is 
infinitely  more  valuable  than  ten  thousand  times  ten  thou- 
tsand  w^orlds,  is  now,  and  will  for  ever  continue  to  be, 
totally  eclipsed ;  leaving  them  in   all  the   horrors  of  the 
most  dismal  darkness,  wo  and  misery.      The  time  was 
when  their  complete  happiness  would  have  been  perfect- 
ly consistent  with  the  universal  plan  of  the    Deity,  and 
with  the  greatest  possible  happiness  of  all  other  beings ; 
but  that  time  is   now  past,  never  more  to  return.      For 
transgression,  having  already  finished  its  work,  has  in- 
volved them  in  final  and  irrecoverable  ruin.      They  do 
not  now  merely  know,  by  speculation,  but  actually  feel, 
by  dreadful  experience,  the  awful  import  of  that  solemn 
truth,  of  which  the  apostle  has  made  a  declaration :  "  Sin, 
when  it  is  finished,  bringeth  forth  death."    (Jam.  i.  15.) 
It  has  been  observed.  That,  in  respect  to  the  Deity, 
there  is  no  power  but  only  what  implies  a  possibility  of 
good,  without  any  possibility  of  evil ;     his  happiness^ 
therefore,   is   immutably  and  eternally  secure.     It  is,  in 
the  very  nature  of  thino-s,  absolutely  impossible  for  him 
ever  to  do,  or  suffer,  any  evil.     He  never  can  be  a  trans- 
gressor, nor  require  the  transgression,  of  the  moral  law  ; 
ivhich    was  originally  instituted  solely  for  the  benefit  of  fi- 
nite beings,  in  order,  that  by  their  strict  observance  of  it, 
he  might,  in  perfect  consistency  with  his    own    univer- 
sal  plan  of  operation,  for  ever  retain,   for    them,   the 


Chap.  VIII.]  ON  THE  ORIGIN  OF  EVIL.  147 

possibility  of  all  good ;  and  thus  prevent  all  evil  from 
€ver  having  any  actual  existence.  Agahi ;  the  Deity 
never  will,  and  never  can,  violate  the  law  of  divine  opera* 
tion....that  universal  plan,  in  perfect  conformity  to  which 
he  invariably  regulates  his  own  conduct,  in  the  disposal 
of  all  events,  which  result  from  the  exertion  of  his  pow- 
er ;  **  and  worketh  all  things  after  the  counsel  of  his  own 
will ;"  in  which  he  is  infinitely  above  the  control  of  all 
created  beings ;  and  therefore  "  his  counsel  shall  stand 
and  he  will  do  all  his  pleasure." 

In  respect  to  the  Deity ;  there  is,  as  we  have  just  ob- 
served, no  power,  but   only  what  implies  a  possibility  of 
all  good,  without  any  po^sibUity  of  evil ;  and,  therefore, 
in  respect  to  him,  the  possibility  of  good  is  universally  the 
same  as  absolute  necessity.      But  in  respect  to  finite  be- 
ings, the  case  is  intirely  diiferent.     For  in  respect  to  them, 
the  Deity  is  originally  invested  with  a  twofold  pov^er,  im- 
plying an  equal  possibility,  on  each  side  respectively,  o^ 
good  and  evil ;   and  this  constitutes  a  perfect  balance  of 
power.    And  in  order  that  evil  might  never  actually  take 
effect,  an  infinitely  good  and  benevolent  law  was  instituted 
for  the  peculiar  benefit  of  finite  beings  :     containing  an 
absolute   prohibition  against  their  ever  being  found  on 
that  side  of  the  balance,   which   implies  a  possibility  of 
evil.     And  the  Deity  expressly  enjoined  this  prohibition 
l&n  all  finite  beings,  for  whom  the  moral  law  was  origin- 
ally  ordained,  that  he  might  always  retain  for  them  the 
possibility  of  good,  in  perfect  consistency  with  his  uni- 
versal plan,  relative  to  the  exercise  of  his  own  power,  ac- 
cording to  his  irreversible  law  of  operation  ;  and  thus  for 
ever  preserve  the  greatest  harmony  and  happiness  through 
the  whole  system  of  mutable  and  immutable  existence. 
Such  was  the  original  system  of  things :  or  in  figura- 


148  ON  THE  ORIGIN  OF  EVIL.  [Parti 

live  language,  such  was  the  garden  of  Eden,  in  its  prim- 
itive  state :  such  was  that  beautiful  vineyard,  in  a  very 
fruitful  hill,  which  the  Lord  planted  with  the  choicest 
vine.  And  now  he  gives  a  solemn  challenge  to  all  be- 
ings in  the  universe  to  show,  if  it  can  be  shown,  what 
could  have  been  done  more  to  his  vineyard,  that  he  has 
not  done  in  it.  Therefore  it  might  have  been  reasona- 
bly expected,  that  it  should  produce  genuine  grapes  ;  buti 
alas  1  the  sad  reverse  of  this  is  true. 

"  Now  I  will  sing  to  my  well  beloved  a  song  of  my 
beloved  concerning  his  vineyard.  My  well  beloved  hatlr 
a  vineyard  in  a  very  fruitful  hill.  And  he  fenced  it  and 
gathered  out  the  stones  thereof,  and  planted  it  with  the 
choicest  vine,  and  built  a  tower  in  the  midst  of  it,  and  al- 
so made  a  wine  press  therein;  and  he  looked  that  it 
should  bring  forth  grapes,  and  it  brought  forth  wild 
grapes.  And  now,  O  inhabitants  of  Jerusalem,  and  men 
of  Judah,  judge,  I  pray  you,  betwixt  me  and  my  vine- 
yard. What  could  have  been  done  more  to  my  vine- 
yard, that  I  have  not  done  in  it  ?  Wherefore,  when  I  look- 
ed that  it  should  bring  forth  grapes,  brought  it  forth  wild 
grapes  ?  And  now  go  to  ;  I  will  tell  you  what  I  will  do 
to  my  vineyard  :  I  will  take  away  the  hedge  thereof,  and 
it  shall  be  eaten  up ;  and  I  will  break  down  the  wall 
thereof,  and  it  shall  be  trodden  down.  And  I  will  lay  it 
waste  ;  it  shall  not  be  pruned  nor  digged  ;  but  there  shall 
come  up  briers  and  thorns  :  I  will  also  command  the 
clouds  that  they  rain  no  rain  upon  it."  (Isa.  v.  !....(>.) 

All  things,  in  their  original  state,  were  in  the  best  pos- 
sible  order  :  being  so  arranged,  that,  all  evil  and  misery 
might,  in  perfect  consistency  with  the  universal  plan  of 
divine  o[)eration,  have  been  for  ever  excluded  :  and  so 
that  the  endless  variety  of    changes,  which  were  to  take 


Chap.  VIII.]  ON  THE  ORIGIN  OF  EVIL.  149 

place,  ill  the  infinitely  long  series  of  successive  times,  that 
a  whole  eternity  contains,  might  have  been  all  on  the  side 
of  good  and  happiness.  In  which  case  there  might  have 
been  displays  of  the  divine  goodness,  as  well  as  justice, 
to  the  utmost  extent  of  their  original  possibility.  But 
the  case  is  now,  in  some  respects,  essentially  altered :  for 
transgression  of  the  moral  law  has,  in  some  cases,  eter- 
nally cut  off  that  display  of  divine  goodness,  which  the 
Deity,  according  to  his  original  plan,  might  consistently 
have  made,  if  no  transgression  had  ever  existed.  Sin 
has,  without  any  previous  necessity,  actually  taken  ^lace  ; 
and  has  not  only  begun  to  operate  ;  but  also  has,  in  vast 
Rumbers  of  instances,  completely  finished  its  work,  in 
the  final  ruin  of  the  sinner ;  and  in  all  such  cases,  the 
possibility  of  all  good  is  for  ever  losr,  and  the  actual  ex- 
istence of  all  evil  is  confirmed  by  an  unalterable  necessity  :. 
therefore  it  has  now  become  absolutely  inconsistent  for 
the  Deity  ever  to  make  such  a  display  of  his  goodness^ 
as,  according  to  the  original  state  of  things,  he 
might  consistently  have  made.  "  How  is  the  gold  be- 
come dim !  how  is  the  most  fine  gold  changed  !  (Lam. 
iv.  1.)  There  was  (as  we  have  just  been  observing)  in 
the  original  state  of  things,  a  complete  foundation  for  a 
universal  display  of  the  divine  goodness  to  all  finite  free 
agents,  without  the  actual  existence  of  any  natural  or  mor- 
al evil.  Accordingly,  the  Deity  always  has  displayed, 
and  will  for  ever  continue  to  display,  his  goodness,  just 
as  far  as  the  possibility  of  such  a  display  is  not  cut  off  by 
transgression  of  the  moral  law.  But  since  sin  has  been 
actually  introduced,  it  is  absolutely  inconsistent  to  sup- 
pose, that  the  divine  plan  will  admit  of  the  same  display 


iSO  ON  THS  ORIGIN  OF  EVIL.  t^a«^  ^* 

of  goodnes  to  those,  who  belong  to  the  mutable  systeirij 
as  it  would  have  admitted,  in  the  opposite  case. 

The  divine  goodness  has  been,  still  is,  and  will  for  ever 
continue  to  be,  illustriously  displayed  in  the  works  of 
creation,  of  providence,  and  redemption.  For  when  God 
had  created  all  things  by  the  word  of  his  power,  he  took 
a  survey  of  the  magnificent  whole,  and  pronounced  it  all 
very  good.  The  sun  and  moon,  with  the  numberless 
host  of  stars  ;  the  air  and  the  earth,  with  all  it  contains, 
have,  for  thousands  of  years  been  giving  an  exhibition  of 
the  r-)odnessof  the  Almighty  Creator.  The  divine  good* 
ness  sliines  conspicuous  in  the  wonderful  organization 
of  the  animated  body,  and  in  the  far  more  wonderful 
faculties  of  the  soul.  The  goodness  of  the  Deity  has  al- 
so been  displayed  in  every  age,  in  the  course  of  hisprov. 
idence.  It  was  displayed  to  our  first  parents,  in  the  gar^ 
den  of  Eden  ;  to  the  numerous  inhabitants  of  the  antedi- 
luvian world ;  when  the  long  suffering  of  God  waited  for 
their  repentance  and  reformation,  for  the  space  of  an  hun- 
dred and  twenty  years,  in  the  days  of  Noah,  who  was  to 
them  a  preacher  of  righteousness,  while  the  ark  was  pre- 
paring  :  to  Noah,  who  was  divinely  directed  to  build  an 
ark,  in  order  to  save  himself  and  family  from  being 
swept  from  off  the  face  of  the  earth,  by  the  overwhelming 
waters  of  the  universal  deluge :  to  Abraham ;  who  was 
selected  from  the  rest  of  mankind ;  and  appointed  to  be 
the  father  of  a  peculiar  people  ;  that  by  him  might  be 
transmitted  special  privileges,  through  the  long  extended 
line  of  all  future  generations :  to  the  children  of  Israel ; 
when  rescued,  by  the  hand  of  Moses,  from  Egyptian 
bondage  ;  when  passing  through  the  Red- sea  ;  and  when, 
under  the  guidance  of  a  pillar  of  cloud  by  day,  and  of 


Sliap.  VIII.3  ON  THE  ORIGIN  OF  EVIL.  I5t 

fire  by  night,  they  were  travelling  through  the  pathles!^ 
tiesert,  their  hunger  was  satisfied  by  bread  from  heaven, 
and  their  thirst  allayed  by  waters,  flowing  from  the  flinty 
rock  ;  till  at  length  they  were  brought  to  see  the  promis- 
ed inheritance,  and  take  possession  of  the  land,  that  flow- 
ed with  milk  and  honey.  And  the  beneficent  Parent  of 
the  universe  never  did,  from  the  creation  of  the  world  to 
the  present  day,  cease,  in  the  course  of  his  providence, 
to  make  a  display  of  his  goodness  to  the  children  of  men. 
**  He  left  not  himself  without  witness,  in  that  he  did  good, 
and  gave  us  rain  from  heaven,  and  fruitful  seasons,  filling 
our  hearts  widi  food  and  gladness."  (Acts  xiv.  17.) 

But  perhaps  you  will  say  ;  It  is  true,  the  divine  good- 
ness always  has,  in  some  measure  been  displayed ;  but 
the  display  has  been  only  partial,  and  very  far  from  being 
universal.  For  wherever  we  turn  our  eyes,  we  find  Eze- 
kiel's  ''  roll  spread  out  before  us,  and  it  is  written  within 
and  wdthout,  and  there  is  written  therein  lamentations, 
and  mourning,  and  wo."  (Ezek.  ii.  10.)  Therefore,  not- 
withnanding  all  the  displays  of  divine  goodness,  that  ever 
have  been  actually  made  ;  it  still  remains  true  : 

Tnat"  endless  is  the  list  oi  human  ills, 

"  And  sighs  might  sooner  fail,  than  cause  to  sigh. 

"  A  part  how  small  of  the  terraqueous  globe 
«<  Is  tenanted  by  man  !  the  rest  a  waste  : 
"  Rucks,  deseris,  frozen  seas,  and  burning  sands  ! 
«•  Wild  haunts  of  monsters,  poisons,  stings,  and  death  '. 
''  Such  is  earth's  melancholy  map  !  But  far 
"  More  sad  !  this  earth  is  a  true  map  of  man. 
"  So  bounded  are  its  haughty  lord's  delights 
"  To  woe's  wide  empire  :  where  deep  troubles  tossj 
"  Loud  sorrows  howl,  invenom'd  passions  bite, 
"  Ravenous  calamities  our  vitals  seize, 
"  And  threatening^  fate  wide  opens  to  devour." 

YOUKG. 


152  ON  THE  ORIGIN  OF  EVIL;  [Part  <. 

The  truth  of  the  fact,  according  to  the  representation 
that  has  been  given,  is  readily  admitted.  But  you  must 
be  careful  not  to  draw  from  it  a  wrong  inference.  You 
must  not  conclude,  that  there  is  any  original  want  of 
goodness  in  the  Deity  ;  nor  that  he  had  any  predetermin- 
ed plan,  that  evil  of  any  kind,  rather  than  good,  should 
ever  exist.  For  it  is  certain,  that  he  had  originally  a  per- 
fect willingness,  and  a  complete  power,  to  display  his 
goodness,  without  the  actual  existence  of  any  evil.  Be- 
cause he  could  thus  have  made  as  complete  a  display  of 
his  justice,  and  all  his  other  glorious  perfections,  as  he 
could  have  done,  in  any  other  possible  way. 

Why  then  has  not  the  divine  goodness  been  univer- 
sally displayed,  without  any  instance  of  the  withholding 
of  good  ? 

We  have  already  given  the  negative,  and  we  will  now 
give  the  positive  reason ;  even  that,  w^iich  is  the  only 
one,  that  evercan  be  given.  *'  Your  iniquities  have  turn- 
ed away  these  things,  and  your  sins  have  withholden 
good  things  from  you."  (Jer.  v.  25.) 

The  declaration,  which  Joshua  made  to  the  ancient  Is- 
raelites, does  now,  and  always  will,  hold  true  :  "  If  ye 
forsake  the  Lord,  and  serve  strange  gods ;  then  he  will 
turn  and  do  you  hurt,  and  consume  you,  after  that  he 
hath  done  you  good."  (Josh.  xxiv.  20.)  The  Deity  at 
first  begun  to  display  his  goodness  universally  ;  and  would 
always  thus  have  continued  to  do,  if  sin  had  never  taken 
place.  But  since  sin  has  actually  been  introduced  ;  the 
course  of  his  conduct,  in  many  ijistances,  has  been  di- 
rectly opposite  to  what  it  would  otherwise  have  been 

Mankind  liave  forsaken  the  Lord  ;  and  therefore  he  hath 
turned  and  done  theni  hurt,  after  that  he  hath  done  them 


Chap.  VIII.-J  ON  THE  ORIGIN  OF  EVII/.  155 

good.  It  is  true,  notwithstanding:  That,  **  they  that 
seek  the  Lord  shall  not  want  any  good  thing.  For  the 
Lo'  d  is  a  sun  and  a  shield  :  the  Lord  will  give  grace  and 
glory :  no  good  thing  will  he  withhold  from  them  that 
walk  uprightly."  (Psal.  xxxiv.  JO.  Ijcxxiv.  11.) 

Though  it  is  already  the  case  ;  that,  in  respect  to  some 
finite  beings,  the  possibility  of  all  good  is  irrecoverably 
lost ;  and  therefore  all  evil  has  now,  in  respect  to  them, 
become  unalterably  fixed  ;  yet  since  this  is  not  the  case 
universally,  therefore,  there  still  remains,  in  the  glorious 
economy  of  redemption,  a  foundation  for  introducing  the 
infallible  security  of  infinite  good ;  and  thus  absolutely 
removing  all  danger  of  the  introduction  of  final  evil 


This  case  extends  to  all,  respecting  whom  the  possibility 
of  eternal  happiness  is  still  retained  in  the  hand  of  the 
Omnipotent  Agent.  And  those  of  this  description  con- 
sist of  two  classes. 

Li  one  class  all  are  included,  who,  by  the  exercise  of 
practical  faith,  are  actually  united  to  the  blessed  Media- 
tor ;  and  consequently,  have  received  a  most  sure,  and 
never  failing  title  "  to  an  inheritance  incorruptible  and 
undefiled,  and  that  fadeth  not  away,  reserved  in  heaven 
for  them.     Eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man,"  the  glrjrious  di^ 
plays  of  divine  goodness,  which  will  be  made  to  those  of 
this  class,  through  a  length  of  ages,  in  number  beyond 
all  calculation.     And  the  other  class  includes  all  those, 
whose  particular  state,  in  respect  to  endless  futurity,  yet 
remains  undecided.     With  respect  to  them,  there  is  now, 
in  the  hand  of  the  Deity,  a  perfect  balance  of  power,  re- 
lative  to  their  eternal  happiness,  and  their  eternal  misery  : 
between  which  two  infinite  extremes  they  now  hang  sus- 

U 


154  ON  THE  ORIGIN  OF  EVIL.  [Part  T. 

pended....*'  But  the  time  is  short.''  Soon,  very  soon,  the 
eternal  scale  will  be  turned  ;  never  more  to  be  reversed  r 
nor  the  original  balance  again  restored.  It  is  now  per- 
fectly consistent  with  the  universal  plan  of  the  Deity,  to 
make,  to  all  of  tl\is  class,  a  display  of  his  goodness,  in  a 
manner  so  illustrious,  and  in  a  degree  so  great,  as  to  ex- 
ceed all  finite  conception  ;  but  there  is,  at  the  same  time, 
the  most  amazing,  and  the  most  awful  danger  of  its  soon 
being  for  ever  too  late.  For  there  is,  every  moment,  the 
most  tremendous  danger,  that  the  one  infinite  sum  of  all 
that  is  valuable  in  the  universal  system ;  on  which  all 
happiness  intirely  depends,  will,  in  respect  to  those,  whose 
case  is  now  under  consideration,  be  for  ever  lost,  beyond 
all  possibility  of  recovery.  And  this  will  most  certainly 
be  the  case,  unless  this  infinite  good  is  very  speedily  and 
effectually  secured,  by  an  indissoluble  union  with  the  di- 
vine Mediator.  Because,  without  such  a  union,  the  meas» 
we  of  iniquity  will  shortly  be  filled  up ;  and  sin,  being 
finished,  will  bring  forth  death  ;  not  only  the  death  of 
the  body  ;  but  also  that'of  the  soul ;  but  not  the  annihi- 
lation of  either.  For  it  will  reduce  the  one  to  its  ori- 
ginal dust  ;  and  introduce  the  other  into  a  state  of 
eternal  misery.  Let  the  infinite  good  be  once  secured ; 
ivhich  must  be  done  before  the  dissolution  of  the  present 
jnortal  frame,  or  it  can  never  be  done  at  all ;  and  then, 
all  that  sin  can  ever  do,  will  be  to  produce  the  death  of 
the  body ;  the  soul  will  survive,  and  enjoy  eternal  life 
and  happiness. 

On  the  preceding  principles,  relative  to  the  origin  of 
evil,  we  can  fully  vindicate  all  the  perfections  of  the  Dei- 
ty  ;  and  particularly  his  justice,  his  goodness,  and  his 
holinofis.    In  the  original  state  of  things,  previous  to  the 


Chap.  VIII  ]  ON  THE  ORIGIN  OF  EVII^  155 

actual  transgression  of  the  moral  law,  there  was  no  evil, 
nor  any  necessity  whatever,  that  evil  of  any  kind  should 
ever  exist.  Therefore,  in  order  to  have  a  right  under- 
standing of  the  nature  and  origin  of  evil,  it  must  be  care- 
fully considered ;  That  there  is  an  essential  distinction 
to  be  made  between  the  moral  actions  of  finite  free  agents, 
and  all  other  events  whatever.  Of  the  moral  actions  of 
finite  free  agents,  there  are  two  kinds ;  viz.  good  and 
evil ;  though  both  of  these  always  presuppose  power ^  as 
the  foundation^  yet  they  never  imply  any  previous  cxer^ 
tion  of  power,  as  the  cause  of  their  existence.  Hence  it 
follows :  That  all  evil  begins,  not  in  the  original  possi- 
bility of  it,  but  in  the  agreement  of  the  finite  mind  with 
this  possibility.  And  since  it  is  universally  the  case ; 
That,  in  the  original  state  of  things,  there  was  no  possi- 
bility of  evil,  without  an  equal  possibility  of  good ;  there- 
fore, there  was  no  original  necessity y  neither  natural  nor 
7noraly  of  any  kind  of  evil. 

Every  action  of  a  finite  agent,  which  consists  in  his 
taking  that  term  of  the  Deity's  original  twofold  power, 
which  implies  a  possibility  of  good,  is  an  action  which  is 
morally  good ;  but  every  action  which  is  directly  oppo- 
site to  this,  is  morally  evil ;  every  such  action  is  a  trans- 
gression of  the  moral  law,  and  is  denominated  sin...., 
*^'  Whosoever  committeth  sin,  transgresseth  also  the  law: 
for  sin  is  the  transgression  of  the  law."  (1  John,  iii.  4.) 
When  the  finite  agent  has  taken  that  particular  sido, 
against  the  taking  of  which,  the  moral  law  contains  an 
absolute  prohibition,  and  the  solemn  inquiry  is  made,  re- 
specting the  reason  of  his  conduct,  he  will  not  be  able 
fo  give  any  answer.  For  in  this  case,  the  fact  is  ;  that, 
in  reality,  thero  is  uo  reason  that  can  be  given.   Thom^h 


156  ON  THE  ORIGIN  01<  EVIL.  fParl  t 

there  ^vas,  in  the  original  state  of  things,  a  foundation ; 
vet  there  was  no  reason  whatever,  why  he  should  take 
that  side,  which,  by  the  moral  law,  he  was  absolutely 
forbidden  to  take.  Therefore,  notwithstanding  all  the 
moral  evil,  that  ever  has  existed,  or  ever  will  exist,  the 
Deity  is  perfectly  holy,  just,  and  good.  For  there  is  no 
evil  in  him,  on  account  ol  his  being  invested  with  a  two- 
fold power.  There  is  no  evil  in  his  holding  the  balance 
till  the  proper  time  arrives  for  him  to  turn  the  scale.  And 
there  is  no  moral  evil  in  his  turning  the  scale,  at  the  pro- 
per time,  by  the  actual  exertion  of  his  power,  just  ac- 
cording^ as  he  sees  fit :  that  is  ;  just  according  to  the  side, 
on  which  any  finite  agent  is  actually  found.  The  Deity 
never  violates  any  just  law  ;  neither  the  moral  law ;  which 
was  instituted  for  the  regulation  of  the  conduct  of  all 
finite  free  agents ;  nor  the  law  of  divine  operation ;  ac- 
cordino-  to  which  his  own  conduct  is  always  invariably  re- 
gulated. 

And  since  no  moral  evil  can  be  found  in  the  Deity 
himself,  nor  in  his  power,  nor  in  his  agency  ;  since  it  can- 
not be  found  in  the  possibility  of  good,  nor  in  the  possi- 
bility of  evil ;  therefore  it  never  can  be  any  where  found, 
but  only  in  the  finite  agent,  who  actually  transgresses  the 
moral  law,  by  forming  an  agreement  or  connexion  with 
the  origmai  principle  of  evil.  In  this  transgression,  all 
moral  evil  universally  consists ;  and  since  it  is  introdu- 
ced  without  any  previous  reason  whatever,  it  is  justly 

chargeable  wholly  to  the  account  of  the  transgressor 

When  moral  evil  actually  exists,  the  Deity,  according  to 
the  law  of  divine  operation,  docs  then,  but  never  before, 
by  the  actual  exertion  of  his  own  power,  introduce  the 
necessity  of  evil ;  even  that,  to  which  the  actual  trans- 


Chap.VIII.J  ON  THE  ORIGIN  OF  EVIL.  I  Si 

gression  of  the  moral  law  has  a  peculiar  relation.  For 
the?!  is  the  proper  time  for  him  to  "  do  his  work,  his  strange 
work ;  and  bring  to  pass  his  act,  his  strange  act."  (Isa. 
xxviii*  21.)  * 

Hence  it  is  evident ;  That  the  very  beginning  of  all  nc 
cessity  of  evil,  is  at  the  time,  when  the  moral  law  is  vio- 
lated ;  previous  to  which  time,  there  ss  no  necessity 
whatever  of  any  kind  of  evil.     If  j^ou  inquire  ;  What  is 
the  reason  of  moral  evil?  we  answer ;  That  there  is  710 
reasoti  whatever.      For  it  is  absolutely  impossible,  that 
there  should  be  any  reason   for  that,  which  is,  in  its  own 
nature,  perfectly  unreasonable^     With  regard  to  the  first 
introduction  of  moral  evil,  there  is  no  reason  to  be  found  in 
the  original  state  of  things  ;  nor  in  the  Deity  himself;  nor 
in  his  universal  plan  of  operation ;  nor  in  the  moral  law ; 
nor  in  any  thing  else  whatever,  from  which  it  can  ever  be 
inferred,  as  the  necessary  result.     But  the  case,  with  re- 
spect X.O  natural  evil,  is  intirely  different.     For  when  mo- 
ral evil  actually  exists ;  then  the  Deity,  by  the  exertion 
of  his  own  power,  introduces  the  necessity  of  natural 
evil.     For  his  conduct,  in  this  case,  in  so  turning  the 
scale,  that  natural  evil  shall  be  the  inevitable  consequence 
of  morale  is  perfectly  agreeable  to   his  universal  plan  of 
operation.     This  is  the   universal  plan  of  him,   "  who 
worketh  all  things  after  the  counsel  of  his  own  will,"  and 
"  who  will  render  to  every  one  according  to  his  deeds.'* 
(Eph.  i.  11.  Rom.  ii.  6.) 

Let  it  be  admittc  d  ;  That  there  is,  in  the  hand  of  the 
supreme  Ruler  and  moral  Governor,  an  original  balance 
of  power ;  and  then  all  the  glorious  perfections  of  the 
Deity,  together  with  his  universal  plan,  law,  and  govern- 
nient,  can,  with  perfect  consistency,  be  fully  vindicated^ 


158  ON  THE  DIVINE  HAPPINESS.  tPart  1 

And  nothing  will  be  wrong..., nothing  will  be  found  to 
be  wanting,  any  where  in  the  whole  of  the  universal  sys,- 
tem,  but  what  relates  to  finite  beings,  and  what  intirely 
consists  in,  and  priginates  from,  their  actual  violation  6i 
that  law,  which  is  perfectly  holy,  just,  and  good.  There- 
fore, according  to  this  principle,  the  Deity  will  be  seated 
on  his  eternal  throne ;  invested  with  all  power,  on  every 
side ;  and  thus,  being  Lord  of  necessity,  he  will  have 
all  effects,  that  belong  to  the  mutable  system,  at  his  dis- 
posal ;  which  he  can  introduce,  each  in  its  proper  time, 
according  to  his  sovereign  pleasure.  All  finite  free  agents 
will  be  intirely  in  his  hand,  wholly  dependent  on  him^ 
and  strictly  accountable  to  him,  for  all  their  conduct.  Oij 
Jhis  principle,  therefore,  the  holiness,  justice,  goodness, 
knowledge,  and  power  of  the  Deity  can  be  maintained  ; 
lind  the  greatest  general  good,  without  the  introduction, 
of  any  evil,  can  be  effectually  and  for  ever  secured  to 
all  finite  beings,  in  perfect  consistency  with  the  universal 
j)lan  of  divine  operation. 


CHAPTER  IX. 

ON  THE  DIVINE  HAPPINESS, 

i  T  has  been  observed,  in  the  preceding  chapter,  tl^t, 
fiotwithstanding  all  the  sin  and  misery  that  ever  has  been, 
or  ever  will  be,  introduced  into  the  mutable  system,  the 
Deity  is  pcrfecdy  holy,  just,  and  good.  We  shall  no\V 
proceed  to  observe  ;  That  tlic  Deity  is  possessed  of  infi- 
tiite,  immutable,  and  eternal  happiness,  as  well  as  imma- 
culate purity  and  holiness.     For  to  him  necessarily  be- 


:hap.  IX  ] 


ON  THE  DIVINE  HAPPINESS.  159 


longs  a  system,  which  is  peculiarly  his  own ;  a  syst-  m^ 
which  was  in  itself  completely  perfect,  in  the  hig  -st 
possible  degree,  previous  to  there  being  any  created  v^x- 
istence  ;  even  that  immense,  immutable,  and  eternal  r.;.  s- 
tern,  which  necessarily  contains  all  absolute  and  relative 
perfection.  From  this  system,  not  only  all  actual  evili 
but  also  the  original  principle  of  evil,  is  absolutely  ex- 
cluded. It  is,  therefore,  of  an  essentially  different  nature 
from  the  system  of  mutable  existence  ;  for  to  this  belongs 
an  original  principle  of  evil  ;  which  principle  is  the  foun- 
dation (though  not  the  cause)  of  all  the  evil,  that  ever 
has  existed,  or  ever  will  exist.  But  this  principle  is  not 
the  cause  nor  the  foundation  of  any  good ;  and  therefore, 
all  finite  free  agents  are,  by  the  mbral  law,  most  strictly 
forbidden  to  have  any  connexion  with  it,  on  any  account 
whatever.  But  from  the  immutable  system  of  infinite 
perfection,  all  actual  evil,  and  every  principle  of  evil,  is 
absolutely  and  eternally  excluded.  To  the  immutable 
system  of  infinite  perfection,  essentially  belongs  all  good, 
and  every  principle  of  good.  This  system  is  called 
jiEAVEN.  The  Deity,  therefore,  is  said  to  dwell  in  hea- 
ven. And  it  is  in  heaven,  that  all  possible  happiness,  iu 
its  highest  degree  of  perfection,  is  to  be  for  ever  enjoy-, 
ed.  In  the  perfectly  pure,  immense,  and  immutable  sys- 
tem of  infinite  perfection,  from  which  all  evil,  and  every 
principle  of  evil,  is  absolutely  excluded,  is  actually  and 
essentially  contained  the  one  absolute  infinite  sum  of  all 
that  is  valuable,  in  the  universal  nature  of  things.  An& 
in  the  complete,  unchangeable,  and  eternal  enjoyment  of 
this  one  infinite  sum  of  all  that  is  valuable,  excellent,  and 
actually  perfect,  in  the  highest  possible  degree,  the  hap- 
piuess  of  the  ever  blessed  Jehovah  consists.     And  be 


ioO  ON  THE  DIVINE  HAPPINESS,  [Part  L 

enjoys,  not  by  progressive  degrees,  but  all  at  once,  the 
whole  of  this  boundless  treasure.     And,   in  this   case, 
there  is  no  such  thing  as  a  balance  of  power ;  because* 
in  respect  to  him,  there  is  an  original  possibility  of  all 
good,  without  any  possibility  of  evil.     Hence  the  great- 
est possible  degree  of  happiness  necessarily  and  essen- 
tially belongs  to  his  very  nature  :  and  he  is  utterly  inca- 
pable of  violating,  what,  in  respect  to  finite  beings,  is  de- 
nominated the  moral  law.     The  very  same  infinite  good, 
in  the  complete  enjoyment  of  which,  the  whole  happiness 
of  the  Deity  intirely  consists,  is  the  foundation,  and  the 
onlv  foundation,  of  all  the  true  happiness  of  finite  beings. 
The  whole  sum  of  all  good,  is  original;  and  essentially 
belongs  to  the  universal,  immutable,  and  eternal  system 
of  uncreated  existence ;  but  all  evil  is  intirely  of  an  ad- 
ventitious nature ;  not  being  contained  in,  nor  resulting 
from,  the  original  state  of  things.     The  happiness  of  the 
Deity,  consisting  in  the  actual  enjoyment  of  all  possible 
good,  has  been,  from  eternity,  unchangeably  secure.  The 
reason  is,  because,  in  respect  to  him,  there  never  was  any 
possibility  of  evil.     But  with  respect  to  finite  beings,  the 
case  is  intirely  different.     For  though  there  is  an  origin- 
al possibility  of  their  having  an  infallible  title  to  the  pos- 
session of  the  same  infinite  good,  which  the  Deity  him- 
self enjoys;  yet  there  is  also,  in  respect  to  them,  an  ori- 
ginal possibility  of  infinite  evil.     Hence  it  is,  that  they 
are  in  an  unconfirmed  state,  in  the  first  stage  of  their  ex- 
istencc.     And  in  this  unconfirmed  state,  as  it  relates  to 
their  final  happiness  or  misery,  they  will  remain,  till  the 
original  possibility,  on  one  side  or  the  other,  is  intirely 
removed.     If,  by  the  effectual  exercise  of  a  practical  faith, 
*hey  arc  once  united  to  the  divine  Mediator  j  then  their 


Ciap  IX.]  ON  THE  DIVINE  HAPPlNESSj  161 

happiness  will  be  as  secure,  as  the  happiness  of  the  Dei- 
ty. There  will,  however,  be  a  perfect  distinction  between 
the  two  cases.  The  Deity  has,  from  eternity  to  eternity, 
the  actual  and  complete  enjoyment  of  all  possible  good ; 
whereas  finite  beings,  who  are  entitled  to  the  eternal  pos- 
session of  the  same  infinite  good,  the  enjoyment  of  which 
constitutes  the  happiness  of  the  Deity,  will  be  continual- 
ly m  iking  progressive  advances,  from  lower  to  higher  de- 
grees, through  endless  duration.  But  in  respect  to  all 
those,  who,  without  being  united  to  the  Mediator,  per- 
sist,  for  a  time,  in  transgressing  the  moral  law,  till  they 
have  filled  up  the  measure  of  their  iniquity,  the  infinite 
good,  which,  according  to  the  original  state  of  things, 
might  have  been  unalterably  secured,  will  be  irrecovera- 
bly  lost ;  and  therefore  perfect  misery,  continually  increas- 
ing, without  end,  will  be  the  inevitable  consequence 

But  this  will  not,  in  the  least,  diminish  nor  increase  the 
happiness  of  the  Deity ;  nor  that  of  those,  who  have  ta- 
ken him  for  their  boundless  portion,  and  never  failing 
source  of  enjoyment.  For  unto  them  he  will  say  :  "  Fear 
not,"  my  children  ;  "I  am  your  shield  and  your  exceed- 
ing great  reward."  (Gen.  x;v.  1.) 

The  happiness  of  the  Deity,  consisting  in  the  com- 
plete enjoyment  of  the  original  sum  of  all  possible  good, 
without  any  possibility  of  evil,  is  immutable  in  its  nature, 
eternal  in  duration,  and  absolutely  infinite  in  degree  ;  and 
therefore  cannot  admit  any  increase  nor  diminution,  from 
all  the  changes,  that  ever  can  take  place,  in  tlie  whole  sys- 
tem of  created  existence.  For  all  that  can  be  done,  by 
the  greatest  change,  which  ever  can  possibly  take  place, 
in  the  mutable,  system,  is  to  secure  that  infinite  original 
good,  which  essentially  belongs  to  the  divine  nature ;  or 

W 


162  ON  THE  DIVINE  HAl^PiNESii.  iPart  I-. 

introduce  that  infinite  evil,  of  which  there  is  only  a  mere 
possibility,,  but  no  necessity,  in  the  original  state  of  things* 
But  a  change,  in  regard  to  either  of  these  two  infinite  ex- 
tremes, can  have  no  effect,  but  only  with  relation  to 
finite  beings.  For  it  is,  in  respect  to  them  alone,  that  the 
infinite  original  good  remains  to  be  secured ;  and  it  is 
only  in  respect  to  them,  that  there  ever  can  be  the  intro- 
duction of  any  evil  ;  in  respect  to  them  only,  there  is  an 
original  balance  of  power  ;  and  therefore  for  them  only, 
the  moral  law  is  ordained. 

There  is,  in  the  original  state  of  things,  a  very  remark- 
able distinction  in  respect  to  good  and  evil.  The  great- 
est possible  oood  is  essential  to  the  absolute  perfection  of 
the  universal  system ;  and  in  the  actual,  all  comprehen- 
sive perception  of  this,  the  happiness  of  the  Deity  con= 
sists  ;  and  this  samfe  infinite,  immutable,  and  eternal  good 
is  the  only  foundation  of  all  the  happiness  of  finite  beings. 
But,  with  regard  to  evil,  the  case  is  intirel}-^  different  ;^ 
for  EVIL  does  not  orioinally  belong  to  the  system;  but 
is  wholly  of  an  extraneous  or  adventitious  nature.  Hence 
it  is,  that  the  Deity  calls  the  production  of  natural  evil 
''his  work,  his  strange  work  ;  his  act,"his  strange  act." 
(Isa.  xxviii.  21.)  That  evil  cannot,  in  any  way  whatev- 
er, be  conducive  to  good,  is  evident  ;  because  there  ac- 
tually is,  in  the  original  state  of  things,  a  complete  sys- 
tem of  absolute  perfection,  containing  the  greatest  possi- 
ble good,  without  any  evil,  and  without  any  necessity  of 
its  ever  being  introduced.  Evil  cannot  be  conducive  to 
the  happiness  of  the  Deity  ;  for  in  respect  to  him,  there 
is  the  greatest  possible  good,  without  any  possibility  of 
evil.  Evil  cannot  be  conducive  to  the  happiness  of 
finite  beings ;   because  their  whole  happiness  intirely  de- 


Chap  IX.]  ON  THE  DIVINE  HAPPINESS.  163 

pends  on  that  same  infinite  good,  which  the  Deity  him- 
self enjoys.  Since  evil  can  never  be  conducive  to  any 
good,  and  since  it  is  not  indifferent ;  therefore  it  is  uni- 
versally of  a  hurtful  nature.  And,  for  this  very  reason, 
a  law  was  originally  ordained,  containing  a  strict  prohi- 
bitiori  against  its  ever  being  introduced  into  actual  exist- 
ence. And  since  it  is  certain,  that  there  is,  in  the  di- 
vine nature,  an  original  necessity  of  the  happiness  of  the 
Deity,  and  an  original  possibility  of  the  universal  happi- 
ness of  the  whole  perceptive  system  of  finite  beings ;  there- 
fore, neither  the  happiness  of  the  Creator  nor  that  of  his 
creatures  has  any  dependence  upon,  nor  connexion  with, 
the  actual  existence,  or  even  the  possibility,  of  evil.  For 
if  no  evil  did  actually  exist,  and  all  possibility  of  it  was 
intirely  removed  ;  then  the  greatest  happiness  of  the 
whole  system  of  created,  as  well  as  uncreated  existence 
would  be  unalterably  secure.  There  is,  therefore,  the 
greatest  inconsistence  implied  in  the  supposition  ;  That 
any  happiness  can  ever  be  introduced,  or  secured,  by  the 
Deity's  removing  the  possibility  of  good,  and  retaining 
the  possibility  of  evil.  This  consideration,  may,  perhaps, 
lead  you  to  inquire :  Why,  then,  does  he,  in  any  in- 
stance, actually  remove  the  possibility  of  good  and  retain 
that  of  evil,  if  he  cannot,  in  this  way,  introduce,  nor 
secure,  any  happiness  to  himself,  nor  to  any  other  be- 
ing ?  \Ye  answer  :  that  he  never  does  any  thing  of  this 
nature,  till  the  time  when  the  moral  law  is  violated  by 
the  finite  agent,  for  whom  it  was  originally  ordained.  But 
when  that  time  actually  arrives ;  then  the  supreme  Agent, 
the  Universal  Moral  Governor,  in  perfect  conformity  to 
his  own  law  of  divine  operation,  remits  the  possibility  of 
good  and  retains  that  of  evil,  in  respectto.  the  violator  of 


1^  ON  THE  DIVINE  HAPPINESS.  [Krl  I. 

the  moral  law.     And  he  thus  conducts,  because  this  is 
perfectly  agreeable  to  the  unchangeable  rectitude  of  his 
universal  plan  of  moral  government,  in  relation  lo  finite 
free  agents.     If  you   suoukt  now    be  disposed  to  ask : 
\\  hy  he  performs  this  kind  of  operation,  at  a  certain  par- 
ticular time ;    viz.  when   finite    agents  violate  the  moral 
law  ?  The  answer  is  :  Because  then,  but  never  before,  is 
the  proper  time.  At  that  time,  but  never  previous  to  that, 
"  The   Lord  will  rise  up  as  in   mount  Perazim,  he  will 
be  wroth,  as  in  the  valley  of  Gibeon,  that  he  may  do  his 
work,  his  strange  work  ;  and  bring  to  pass  his  act,  his 
strange  act."     And  it  may  then  with  propriety  be  said  to 
him  ;   "  It  is  time  for  thee,  Lord,  to  work  :  for  they  have 
made  void  thy  law."    (Isa.  xxviii.  21.  Psal.  cxix.  126.) 
The  Deity,  being  completely  and  unchangeably  hap. 
py,  always  has  had,  has  now,   and  for  ever  will  have,  a 
perfect    willingness,  that   all  finite  beings,  in  respect  to 
whom  there  is  any  possibility  of  happiness,  should  also 
be  hb.ppy.     And  therefore  it  is  of  the  highest  importance^ 
that  the  moral  law  should  not  be  transgressed ;   that  so 
the  necessity  of  evil,  which  never  belonged  to  the  origin- 
al    state  of  things,  may   never  be   actually  iniroduced. 
And  it  is  likewise  n^ost  important,  that  the  glorious  gos- 
pel should   be  fully  embraced  ;  so  that  the  possibility  of 
that  infinhe,   original   good,  on  which   all  happiness,  in 
the  create  d  and  uncreated  system,   intirely  depends,  may 
not  be  in  any  danger  of  ever  being  lost ;  but  that,  in  re- 
spect to  all  finite  percipient  beings,  who  have  not  yet  fall- 
en V.  iihin  the  fatal  grasp  of  the  necessity  of  infinite  evil, 
it  may  be  as   firmly  secured,  as  it  is,  and  eternally  has 
been,  in  re  speet  to  the  ever  blessed  Jehovah.     His  happi- 
ness is  unalterably  secure  ;   because,  in  respect  to  him^ 


Chap.  IX]  OI^r  THJE  DIVINE  HAI^PINESS.  16'3 

there  never  has  been  any  possibility  of  evil.  And  the 
happiness  of  all  finite  beings,  who  are  capable  of  being 
happy,  may  be  rendered  equally  secure.  In  resj^ct  to 
security,  therefore,  the  happines  of  the  creature,  and  that 
of  the  Creator,  may  be  the  same;  in  respect  to  the  de- 
gree, however,  there  must  always  remain  a  difference  as 
great  as  that  which  subsists  between  whatever  is  iinitc; 
and  infinity. 

The  happiness  of  the  *'  blessed  and  only  Potentate,  tlie 
King  of  kings  and  Lord  of  lords,"  is  too  great  to  be 
described  or  conceived  by  any  finite  mind.  Let  any  cre- 
ated beino^  be  completely  happy,  to  the  utmost  extent  of 
his  capacity.  Let  his  capacity  be  continually  enlarged, 
and  his  happiness  proportionably  increased,  from  one  de- 
gree to  another,  in  the  most  rapid  progression,  for  count- 
less millions  of  ages  :  Yet  his  happiness  will  still  be  finite^ 
even  in  the  highest  degree,  to  which  it  can  ever  be  ad- 
vanced, in  any  limited  duration ;  and  therefore  it  will 
bear  no  proportion  to  the  happiness  of  the  Deity. 

With  regard  to  any  finite  being,  who  is  in  a  confirmed 
state  of  happiness ;  he  never  can,  at  any  one  time,  actu- 
ally enjoy,  but  only  a  finite  portion  of  the  inexhaustible 
treasure,  to  which  he  has  a  never  failing  title.  It  is  the 
boundless  sum  of  happiness,  which  will  always  remain 
to  be  enjoyed,  that  is  properly  infinite.  And  therefore^ 
how  great  so  ever  may  be  the  degree  of  happiness,  which 
he  can,  at  any  one  time,  actually  enjoy,  a  greater  degree 
will  remain  to  be  enjoyed,  at  another  time ;  and  after 
that  a  greater ;  and  a  greater  still,  in  endless  progression. 
But  with  regard  to  the  Deity,  the  case  is  infinitely  differ- 
ent. For  he  actually  enjoys  the  whole  sum  of  all  possi- 
ble happiaessj  at  once ;  and  therefore,  his  happiness  is 


160  ON  THE  DIVINE  HAPPINESS!  (Vart  I 

not  only  as  durable  as  eternity  ;  but  it  is,  even  now,  and 
at  all  times  has  been,  as  boundless  as  immensity. 

He  possesses  a  perfectly  pure,  intellectual,  universal, 
immutable,  and  eternal  system  ;  absolutely  abstracted 
from  matter  and  motion,  and  from  all  those  sensible  ap« 
pearances,  that  present  themselves  to  the  view  of  any 
finite  mind ;  a  system,  in  respect  to  which,  there  is  nei- 
ther the  actual  existence,  nor  the   possibility  of  evil 

And  this  being  the  case,  his  happiness  is  absolutely  un- 
changeable, in  its  nature,  and  actually  infinite,  in  de- 
gree :  and  therefore  it  cannot  be  in  any  way  affected  ;  it 
cannot  be  increased  nor  diminished,  by  any  of  the  chan- 
ges, that  ever  can  possibly  be  introduced  into  the  system, 
of  mutable  existence.  The  happiness  of  the  Deity  con- 
sists in  his  all- comprehensive  perception  of  the  one  infi- 
nite  whole  of  all  that  is  valuable  in  this  most  glorious 
system  ;  a  system  infinitely  more  excellent  than  that,  in 
which  the  possibility  of  evil  is  contained ;  and  to  which 
all  finite  perceptive  beings  naturally  belong,  in  the  first 
stage  of  their  existence.  Inexpressibly  happy  are  all 
those,  who,  by  a  union  to  the  Mediator,  have  been  trans- 
lated out  of  that  system,  which  contains  an  original  pos- 
sibility of  evil,  into  that  infinitely  glorious  system,  of 
absolute  perfection,  which  essentially  belongs  to  the 
Deity. 

You  may  now,  perhaj)s,  be  disposed  to  inquire  ;  Why 
sin,  if  it  cannot  injure  the  Deity,  nor,  in  any  way  what- 
ever, interrupt  his  happiness,  is  to  be  considered,  as  be- 
ing an  infinite  evil  ?  We  answer  :  That  sin  is  to  be  con- 
sidered as  being  an  infinite  evil ;  because  its  very  nature 
^v!  tendency  is  to  destroy  infinite  good.     And  for  that 


v-hap.  IZ3  ON  THE  DIVINE  HAPPINESS.  16% 

reason,  an  infinitely  benevolent  law  was  originally  ordain- 
ed, absolutely  prohibiting-  sin's  ever  having  any  actual 
existence.  "  Sin,  when  it  is  finished,  bringeth  forth  aeath/' 
It  renders  it  necessary  for  the  Deity,  in  the  prosecution 
of  his  universal  plan  of  operation,  to  remit,  in  lespect  to 
the  sinner,  the  possibility  of  all  good,  and  retain  tiie  pos- 
sibility of  all  evil.  And  this  implies  an  absolute  impos- 
sibility of  happiness,  and  an  absolute  necessity  of  misery. 
The  case,  therefore,  in  respect  to  the  finally  impenitent 
sinner,  is  just  the  same,  as  if  all  that  original  good,  in 
the  enjoyment  of  which  the  whole  happiness  of  the  Dei- 
ty consists,  and  on  which  the  happiness  of  all  finite  be- 
ings depends,  was  totally  and  eternally  destroyed.  Since 
such,  then,  is  the  nature  of  sin,  it  may,  with  the  strictest 
propriety,  be  considered  as  being  an  infinite  evil.  Such  wais 
the  original  state  of  things,  and  such  the  universal  plan 
of  the  Deity,  that  the  whole  perceptive  system  might  all 
have  been  completely  happy,  without  the  introduction  of 
any  evil.  For  it  is  impossible,  in  the  nature  of  things% 
that  the  violation  of  a  perfectly  good  lav/  should  ever  be 
attended,  either  directly  or  occasionally,  with  any  valua- 
ble cohsequence.  But  all  true  happiness,  that  ever  did, 
or  ever  will  exist,  whether  it  is  the  happiness  of  the  Dei- 
ty, or  that  of  any  other  being,  universally  has  its  whole 
foundation,  not  in  evil,  nor  in  any  possibility  of  evil ; 
but  in  good ;  even  in  that  one  infinite  original  sum  of  all 
possible  good,  which  essentially  belongs  to,  and  is  n(; , 
cessarily  implied  in,  the  divine  nature. 


^t>J3  ON  TIIS  DIVINE  KNOWLEDGE-  |rart  t 


CHAPTER  X. 

O^  THE  DIVINE  KNOWLEDGE. 


K 


NO VVLEDGE  universally  consists  in  a  perfect  per- 
ception of  certainty ;  and  certainty  (that  is,  objective  cer- 
tainly) consists  in  possibility ;  and  possibility  is  the  same 
as  power.  Consequently  ;  since  the  Deity  is  a  being  of 
infinite  pov/cr,  he  is,  therefore,  a  being  of  infinite  know- 
ledge ;  for  his  power  is  the  direct  and  immediate  object 
of  his  knowledge.  Now,  since  all  events  intirely  depend 
on  power  or  possibility ;  and  since  the  Deity  always  has 
an  unerring,  intuitive  view  of  his  own  infinite  power; 
therefore  he  always  has,  from  eternity  to  eternity,  a  per- 
fectly exact  and  certain  knowledge  of  the  universal  state 
of  all  possible  events,  from  the  least  to  the  greatest,  in 
respect  to  the  past;  present,  and  future. 

The  hundred  aiul  thirty- ninth  Psalm  contains  a  most 
beautiful  and  sublime  description  of  the  divine  Omnis- 
cience. And  in  a  great  variety  of  other  passages  of  scrip- 
ture, this  is  also  asserted  in  the  most  express  and  positive 
terms.  "  The  eyes  of  the  Lord  are  ia  every  place,  be- 
holding the  evil  and  the  good.  For  his  eyes  are  upon 
the  ways  of  man,  and  he  sceth  all  his  goings.  There  is 
no  darkness  nor  shadow  of  death,  where  the  workers  of 
iniquity  may  hide  themselves.  Neither  is  there  any  crq^- 
ture,  that  is  not  manifest  in  his  sight ;  but  all  things  are 
naked  and  opened  unto  the  eyes  of  him,  with  whom  we 
have  to  do.  For  the  Lord  is  a  God  of  knowledge,  and 
by  him  actions  arc  weighed.  For  the  Lord  seeth  not  as 
man  seeth  ;  for  man  looketh  on  the  outward  appearance  ; 
but  the  Lord  looketh  on  the  heart.     Then  hear  thou,  in 


Chap.  X.]  ON  THE  DIVINE  KNOWLEDGE.  169 

heaven,  thy  dweUing-place,  and  forgive,  and  do  ;  and  give 
to  every  man  according  to  his  ways  ;  whose  heart  thou 
knovvest;  for  thou,  evea  thou  only,  knowest  the  hearts 
of  all  the  children  of  men.  Known  unto  God  are  all  his 
works  from  the  beginning  of  the  world.  For  if  our 
heart  condemn  us,  God  is  greater  than  our  heart,  and 
knovveth  all  things.  Great  is  our  Lord,  and  of  great 
power  ;  his  understanding  is  infinite."  (Prov.  xv.  3.  Job 
xxxiv.  -21,  22,  Ileb.  iv.  13.  1  Sam.  ii.  3.  xvi.  7.  1  Kin. 
viii.  29.  Acts  XV.  18.    I  John  iii.  20.  Psal.  cxlvii.  5.) 

The  Omniscient  Jehovah  not  only  knows  all  things 
that  are,  and  have  been  ;  but  likewise  all  that  ever  will  be. 
Ke  has  a  perfect  previous  knowledge  of  all  future  events 
of  every  kind,  without  any  exception.  He  knows,  with 
indubitable  certainty,  even  to  the  minutest  circumstance, 
every  event,  that  ever  will  actually  take  place,  in  any  pe- 
riod  of  futurity,  through  endless  duration.  And  there- 
fore, he  knows  all  the  volitions  of  free  agents,  with  all 
their  consequences.  ''  Remember  the  former  things  of 
old  :  for  I  am  God,  and  there  is  none  else  ;  I  am  God, 
and  there  is  none  beside  me.  Declaring  the  end  from 
the  beginning ;  and  from  ancient  times  the  things  that 
are  not  yet  done  :  saying,  My  counsel  shall  stand,  and  I 
will  do  all  my  pleasure."  (Isa.  xlvi.  9,  10.) 

There  are  two  things,  each  of  which  always  implies 
CERTAINTY.  And  tlicsc  are  necessity  and  contin- 
GENCE.  And  according  to  the  original  order  of  things, 
coJiiingence,  as  far  as  it  extends,  always  precedes  necessity  ; 
and  it  is  by  the  removal  of  contingence,  that  necessity  is 
introduced.  Hence  the  state  of  things,  relative  to  the 
mutable  system,  may  be  changed  from  contingence  to 
necessity  ;  but  the  reverse  of  this  is  impossible!     Conse- 


170  ON  THE  DIVINE  KNOWLEDGE.  [Part  I. 

quently ;  wc  may  advance  forward,  from  a  stale  of  ccn- 
tingcnce  to  that  of  necessity  ;  but  we  never  can  retrace 

our  steps,  by  returning  back,  in  a  retrograde  order 

Since  necessity  and  contingence,  each  of  them,  implies 
certainty ;  and  since  every  event,  without  exception,  is 
either  necessary  or  contingent ;  therefore,  the  Deity  has 
a  completely  perfect  and  universal  knowledge  of  all  events. 
For  it  is  always  the  case,  that  necessity  implies  certainty  ; 
therefore,  this  is  universally  the  direct  and  immediate  ob- 
ject of  divine  knowledge.     And  in  respect  to  whatever 
is,  or  has  been,  present,  there  is  no  such  thing  as  any  pos- 
sibility,  but  only  what  implies  necessity  ;  in  this  case, 
therefore,  possibility,  certainty,  and  necessity,  are  all  iden- 
tically one  and  the  same,  without  any  distinction.  Hence 
it  follows ;  That  with  regard  to  every  event,  in  respect 
to  the  present  time,  if  there  is  a  possibility ;  then  there 
is  a  certainty :  and  if  there  is  a  certainty  ;  then  there  is 
a  necessity  of  its  being  now  actually  existent,  at  the  same 
time.     Every  thing,  therefore,  of  a  mutable,  as   well  as 
every  thing  of  an  immutable  nature,  from  the  least  to 
the  greatest,  that  now  actually  exists,  any  where  in  im- 
mensity, is,  in  respect  to  the  present  time, unalterably 
fixed,  by  necessity.     In  respect  to  the  present  time,  there- 
fore, necessity  is  the  direct  and  immediate  object  of  the 
Omniscient  Jehovah's  perfect  and  intuitive  knowledge  of 
all  things,  now  actually  existing  through  the  whole  of  his 
boundless  dominion.     And  this  same   general  observa- 
tion v/ill  apply  with  respect  to  the  past,  as  well  as  \ht pre- 
sent. 

Since  the  Deity  always  has  an  immediate,  all-compre- 
hensive view  of  the  reality  of  things,  without  the  inter- 
vention of  any  appearance ;  therefore  there  never  can  be, 


Chap.  X]  ON  THE  DIVINE  KNOWLEDGE.  171 

in  his  mind,  any  such  thing  as  what,  in  respect  to  finite 
lacings,  is  denominated  doubt ,  or  mental  uncertainty.  All 
the  view,  that  finite  perceptive  beings  can  have  of  the  re- 
ality of  things,  is  through  the  medium  of  appearance ; 
commonly  called  evidence.  When  the  whole  degree  of 
evidence  is  imperfect ;  then  the  perception  resulting  from 
it,  is  called  mental  uncertainty^  or  doubt ;  but  whenever 
the  evidence,  which  is  sometimes  the  case,  is  perfect ; 
that  is,  when  it  perfectly  corresponds  to  the  reality,  to 
which  it  relates ;  then  the  correspondent  perception  is 
what  we  call  mental  certainty^  or  knowledge.  For  when- 
ever, in  any  particular  case,  there  is  perfect  evidence,  in 
relation  to  any  reality  ;  then  the  perception,  which  cor- 
responds to  the  evidence,  will,  at  the  same  time,  corres- 
pond to  the  reality,  to  which  the  evidence  relates.  And 
thus  it  is,  that  finite  beings,  through  the  medium  of  per- 
fect evidence,  may  have,  in  a  limited  degree,  a  certain 
knowledge  of  the  reality  of  things  ;  for  through  such  a 
medium  they  may,  with  indubitable  certainty,  know 
5o;;2d' things  ;  but  the  Deity,  without  the  intervention  of 
any  medium  whatever,  perfectly  knows  all  things.  In 
respect  to  every  thing  that  now  exists,  he  has  a  perfect 
knowledge  of  the  necessity  of  its  actual  existence ;  and 
also,  in  respect  to  every  thing  that  does  not  exist,  in  the 
present  time,  he  perfectly  knows  the  impossibility  of  its 
actually  existing  in  the  same  time.  In  respect  to  the 
present  time,  there  is  no  such  thing  as  contingence ;  but 
every  thing  that  exists,  is  fixed  in  a  state  of  actual  exis- 
tence by  necessity  ;  and  every  thing,  that  does  not  exist, 
is  excluded  from  a  state  of  actual  existence,  by  impossi- 
bility. And  as  the  state  of  every  thing  is  now  unalter- 
ably fixed,  in  respect  to  the  present  time  ;  so  likewise^ 


172  ON  THIS  DIVINE  KNOWLEDGE.  [Part  t 

when  any  time  whatever,  which  is  now  future,  comes  to 
be  actually  present,  the  state  of  every  thing  will  then  be 
unalterably  fixed,  in  respect  to  that  time. 

From  what  has  been  observed  it  is  evident :  That, 
with  regard  to  every  thing,  that  now  exists,  the  Deity 
knows  that  it  exists  ;  because,  in  respect  to  the  present 
time,  there  is  now  a  necessity  of  its  existence.  And 
with  regard  to  every  thing,  that  does  not  exist,  he  knows 
that  it  does  not  exist ;  because,  in  respect  to  the  present 
time,  there  is  a  necessity  of  its  not  existing.  Therefore, 
he  perfectly  knows  the  whole  state  of  things,  in  respect  to 
the  present  time,  throughout  immensity  ;  because,  in  re* 
spect  to  the  present  time,  every  thing,  even  in  a  whole  im- 
mensity, is  now  unalterably  fixed  by  necessity.  Neces- 
sity  universally  implies  certainty ;  and  certainty  is  the  im- 
mediate object  of  divine  knowledge.  And  when  any 
time  whatever,  which  is  now  future,  comes  to  be  actually- 
present;  the  whole  stateof  things  throughout  immensity, 
will  then,  in  respect  to  that  time,  be  unalterably  fixed  by 
necessity  ;  necessity  will  then  imply  certainty  ;  and  the 
certainty,  that  will  then  be  present,  will  be  the  immediate 
object  of  the  divine  knowledge  of  the  universal  state  of 
every  thing  in  immensity,  at  that  time.  As  the  Deity 
perfectly  knows  what  the  whole  state  of  things  actually  zV, 
at  the  time,  which  is  now  present ;  so  he  will  perfecdy 
know  what  the  whole  state  of  things  actually  will  be,  at  any 
future  tftney  when  it  comes  to  be  actually  present.  And  as 
there  is  no  contingence,  in  respect  to  the  time,  which  is 
now  present ;  so  there  zuill  be  no  contingence,  in  respect 
to  any  future  time,  when  the  time,  that  is  now  future, 
comes  to  be  actually  present ;  because  the  universal  state 
of  every  thing  in  immensity  will,  in  respect  to  that  time,  be 


thap.  X]  ON  THE  DIVINE  KNOWLEDGE.  l73 

then  fixed  by  necessity.  Hence  it  is  evident ;  That  ne- 
cessity is  now  the  immediate  object  of  the  divine  know- 
ledge of  every  thing  that  now  exists ;  and  that,  in  every 
future  time,  necessity  will  be  the  immediate  object  of  di- 
vine knowledge,  respecting  every  thing,  that  will,  at  that 
time,  actually  exist.  Therefore  the  Deity  has  now,  and, 
in  every  future  time,  will  have,  a  perfect  knowledge  of 
every  things  even  to  the  minutest  circumstance,  through 
the  whole  of  a  boundless  immensity.  **  The  very  hairs 
of  your  head  are  all  numbered.  He  telleth  the  number 
of  the  stars  :  he  calleth  them  all  by  their  names.  Great 
is  our  Lord  and  of  great  power  :  his  understanding  is  in- 
finite." (Matth.  X.  30.  Psal.  cxlvii.  4,  5.)  The  Deity, 
therefore,  has  a  perfect  knowledge  of  the  whole  material 
system  ;  the  parts  of  vrhich,  consisting  of  vast  masses  of 
matter,  in  constant  motion,  are  interspersed  through  infi- 
nite space.  He  knows  the  number,  and  the  nature,  of 
all  the  rays  of  light,  that  are  continually  emitted  from 
that  stupendous  globe  of  fire,  the  Sun,  to  the  astonishing 
distance  of  millions  of  millions  of  miles,  on  every  side. 
He  has  a  most  exact  and  perfect  knowledge  of  the  size, 
the  position,  and  the  form,  of  every  particle  of  matter, 
which  is  contained  in  the  whole  terraqueous  globe,  and 
the  surrounding  atmosphere.     He  knows  all  the  changes 

which  are  continually  taking  place,  in  endless  variety 

He  knows  every  action,  every  thought,  and  every  voli- 
tion of  all  percipient  beings.  There  is  not,  and  there 
never  will  be,  any  thing  so  small,  as  to  be  below,  or  any 
thing  so  great,  as  to  be  above,  the  divine  knowledge. 

Having  shown  ;  That  the  Deity,  while  time  is  con- 
tinually flowing  from  the  future  to  the  present,  and  from 
the  present  to  the  past,  perfectly  knows  every  thing,  that 


174  ON  THE  DIVINE  KNOWLEDGE.  [Pait  I. 

there  is  in  immensity  ;  we  bhall  now  proceed  to  another 
branch  of  the  subject,  which  is  intirely  distinct  from  that, 
which  has  been  under  consideration.  And  tins  is  to  show^ ; 
That  the  Deity  perfectly  knows  every  thing,  that  wdl  be 
in  eternity.  For  he  not  only  has  a  knowledge  of  every 
thing  that  is,  at  the  time  of  its  actual  exist'jnce ;  but  he 
has,  also,  a  previoics  knowledge  of  every  thing  that  xvill 
he^  even  to  the  remotest  period  of  futurity.  And  this  is 
what  is  commonly  denominated  foreknoxvledge.  This  is 
that  kind  of  knowled^^e,  which  rcl  ites  to  the  previous 
state  of  things,  in  respect  to  all  future  events,  with  all 
their  consequences,  and  attendant  circumstances,  even  to 

the  most  minute  particular,  through  endless  duration 

For  with  regard  to  all  future  events,  there  is  always  a 
previous  actual  certainty  ;  and  this  previous  certainty  is 
to  be  considered  in  a  twofold  view ;  viz.  as  being  gene- 
ral, and  particular.  The  Deity  always  has  a  most  exact 
and  perfect  kuQwledge,  not  only  of  the  general,  but  also 
of  the  particular,  previous  state  of  things,  in  respect  to 
every  future  event,  without  any  exception,  through  the 
whole  of  a  boundless  eternity.  And  therefore  he  always 
can,  with  perfect  exactness,  foretel  what  will,  and  what 
will  not,  be  actually  present,  in  any  future  time  whatever. 
And  now  let  it  be  considered  :  That  with  regard  to  fu- 
ture events,  three  things  are  to  be  distinctly  observed,  and 
always  kept  in  view.  Assume  any  future  event  whatev- 
er, in  relation  to  any  given  future  time.  Then,  respect- 
ing the  assumed  event,  whatever  it  may  be,  it  is  univer- 
sally the  case  : 

First ;  That  there  is  now  a  general  necessity  of  its  be- 
ing present,  or  not  present,  at  the  given  time. 


Chap.  X.]  ON  TflE  DIVINE  KX0WL1LI3GE.  175 

Secondly  ;  There  will,  when  the  given  time  comes  to 
be  iictually  present,  be  a  particular  necessity  of  its  being 
present  ;  oveiparticidar  necessity  of  its  not  being  present, 
at  that  particular  time. 

Thirdly  ;  There  is  now  a  particular  certainty^  that  the 
assumed  event  will  be  present ;  or  a  particular  certainty^ 
tiiat  it  will  not  be  present,  in  the  given  future  time. 

First :  it  must  always  be  admitted,  as  a  principle,  which 
is  universally  and  immutably  true ;  That  there  is  now  a 
general  necessity  of  tlie  assumed  event's  being  present, 
or  not  piescnt,  in  the  given  future  time.  This  general 
necessity  is  implied  in  the  Divine  Mind  itself;  and  there- 
fore it  universally  relates  to  all  events,  and  is  always  in- 
variably the  same.  But  from  this  it  does  not  follow,  as 
a  direct  conseqiience,  that  there  is  any  particular  neces- 
sity of  its  being  present ;  nor,  that  there  is  any  particu- 
lar necessity  of  its  not  being  present,  in  any  future  time. 
For  there  is  an  essential  distinction  between  general  and 
particular  necessity.  Therefore,  from  admitting  (what 
always  must  be  admitted)  that  there  is  now,  and  from  all 
eternity  has  been,  an  absolute  general  determination  or 
decree;  That  every  event  shall  be  present,  or  not  pre- 
sent, in  every  future  time  ;  it  does  not  follow,  as  a  legiti- 
mate consequence  ;  That  there  is  7iow  any  particular  de- 
termination or  decree,  that  any  future  event  shall  be 
present ;  nor,  that  there  is  sny  particular  determina- 
tion or  decree,  that  any  future  event  shall  iiot  be 
present,  in  any  future  time.  For  particular  necessity^  re- 
specting any  event,  in  the  system  of  mutable  existence, 
is  not  implied  in  the  Divine  Mind,  absolutely  considered  ; 
but  it  is  the  Divine  Agency,  consisting  in  the  Deity's  re- 
mitting the  possibility  on  one  side,  and  retaining  it  on 
the  other  ;  and  thus  removing  original  contingence,  which 


175  ON  THE  DIVINE  KNOWLEDGE.  [l^art  t. 

introduces  particular  necessity,  at  any  time,  and  in  respect 
to  any  event,  just  according  as  the  supreme  Agent  sees; 
fit.  For  in  the  original  order  of  things,  relative  to  the 
mutable  system,  it  is  universally  the  case;  That  con= 
TiNGENCE  precedes  particular  necessity.  There- 
fore, though  there  is  now,  and  always  has  been,  in  the  Di- 
vine Mind  itself,  a  general  necessity,  with  respect  to  all 
events  ;  yet  there  was  not,  in  the  original  state  of  things, 
relating  to  the  mutable  system,  any  particular  necessity ; 
but  there  was  an  original  contingeiice.  Therefore,  the 
Deity  has  the  absolute,  original  control  of  particular  ne* 
cessity ;  and  consequently,  it  remains  with  him,  by  the 
exertion  of  his  own  power,  to  remove  original  con- 
tingence,  and  thus  introduce  necessity,  whenever  the  pro- 
per time  for  its  introduction  actually  arrives  :  and  he  al- 
ways does  introduce  it,  at  just  such  a  time,  as  his  uuk, 
versal,  original  plan  of  operation  requires. 

Secondly  :  There  will,  when  the  given  future  time 
comes  to  be  actually  present,  be  a  particular  7iecessity  of 
the  assumed  event's  being  present ;  or  a  particular  neces^ 
sity  of  its  not  being  present,  at  that  particular  time.  From 
admitting  this,  however,  it  does  not  follow ;  That  there 
is  now  any  particular  necessity,  relative  to  the  assumed 
event.  For  it  is  a  fact,  that  there  are  many  future  events, 
which,  in  some  future  time,  will  become  necessary  ;  but 
which  are  now  contingent.  Therefore,  from  admitting, 
that  there  will 'be  the  necessity  of  any  event,  we  cannot 
infer,  that  necessity  is  already  introduced. 

Thirdly  :  In  respect  to  every  future  event,  without  ex- 
ception, whether  there  is,  or  is  not,  any  particular  neces- 
sity,  there  is  now  a  particular  certainty  of  its 
being  present;  or  a  particular  certainty  of  its 
not  being  present,  in  any  given  future  time.     This  pre- 


6!up.iC3  OU  THE  DiriNE  KNOWLEDGE.  177 

vious  certainty,  relative  to  all  future  events  belonging  to 
the  mutable  system,  was  originally  the  same  as  contin- 
gence ;  but  there  are  some  instances^  in  which  original 
contingence  has  been  removed,  and  necessity  introduced. 

For  there  are  two  cases,  in  which  the  original  balance 
of  power  is  already  removed ;  that  is,  the  scale  is  now 
Irreversibly  turned,  not  merely  in  respect  to  any  one  fu- 
ture time  only,  but  also  in  respect  to  a  tvhole  eternity. 

The  first  case  relates  to  all  those  of  that  class,  who,  by 
the  effectual  exercise  of  a  practical  faith,  have  been  actu- 
ally united  to  the  glorious  Mediator.  Previous  to  this 
union,  there  was  an  equal  possibility  on  each  side,  in  re- 
spect to  the  two  amazing  future  events.... eternal  happi- 
ness  and  eternal  misery*  But  now  the  original  possi- 
bility is  remitted  on  one  side,  and  retained  on  the  other ; 
and  the  remaining  possibility,  viz.  that  which  relates  to 
eternal  happiness,  is  the  same  as  necessity.  Therefore 
this  all-important  event,  which  was  originally  contingent, 
is  now  become  unalterably  fixed.  The  other  case  relates 
to  all  those  of  that  class,  who  have  persisted  in  transgress- 
ing the  moral  law,  and  in  rejecting  the  gospel,  till,  having 
filled  up  the  measure  of  their  iniquity,  natural  death  has 
brought  their  probationary  state  to  a  final  close.  That 
which,  previous  to  this  awful  period,  was  only  mere  pos- 
sibility, is  now  become  necessity  ;  even  the  inflexible  ne- 
cessity of  eternal  misery.  Those  two  future  events  were, 
originally,  both  of  them  contingent.  But  the  original 
contingence  being  now  removed,  a  necessity  is  intro- 
eluced,  which  must  remain  for  ever.  But  what  we  pro- 
pose to  take  a  particular  view  of,  at  present,  is  that  state 
of  things,  respecting  all  such  future  events,  as  never  have 
yet  been  decided  bv  the  actual  exertion  of  divine  power. 

Y 


178  ON  THE  DIVINE  KNOWLEDGE.  [Part  t 

With  regard  to  ever}^  event,  that  belongs  to  this  classy 
there  is  noxv  an  equal  possibilit)^,  on  each  side  ;  and  there- 
fore, there  is  no  particular  necessity^  on  either  side..... 
Hence  there  may  arise  an  inquiry,  which  itiay  seem  to 
be  of  very  difficult  solution.     If  there  is  any  future  event, 
in  respect  to  which  there  is  now  a  possibility  of  its  being 
present,  and  also  an  equal  possibility  of  its  not  being 
present,  in   any  future  time  ;  then  how  can  it  be  known 
whether  the  proposed  event  will  be  present  or  not,  at  the 
given  time  ?  Conjectures  may  be  formed  concerning  it  j 
but  how  can  there  be  any  certain  Jmorvledge ;  since,  ac- 
cording to  the  statement,  there  is,  on  each  side,  an  equal 
possibility  ?  In  answer  to  this  inquiry,  it  may  be  observ- 
ed ;  That,  if  there  is  a  particular  certainty^  that  the  event 
^     will  be  present ;  or  a  particular  certainty^  that  it  will  not 
be  present ;  then  it  may  be  certainly  known  whether  it 
will  be  actually  present  or  not.     But  the  question,  you 
wdll  say,  still  returns.;  How  can  there  be  any  certain- 
ty without  NECESSITY?  If  a  satisfactory  answer  can  be 
given  to  this  last  inquiry  ;  then  that  will  be  a  final  de- 
cision of  the  question,^  respecting  the  divine  foreknow- 
ledge  of  future  events. 

That  there  is,  in  the  present  case,  a  particular  certain- 
ty^ on  one  side  or  the  other,  without  any  particular  ne- 
cessity^ will  be  evident,  if  it  is  carefully  considered  :  That 
the  particular  state  of  things,  in  respect  to  the  proposed 
future  event,  is  now  different  from  what  \i  will  be, 
when  the  time,  which  is  now  future,  becomes  actually 
present.  For  there  is  now  a  balance  of  power  ^  in  respect 
to  the  given  future  time.  But  when  the  future  time  comes 
to  bit  actually  present,  the  scale  will  be  turned ;  so  that 
there  will  be,  but  only  one  possibility,  in  respect  to  that 


Jhnp.  X.]  ON  THE  DlVnNE  KNOWLEDGE.  179 

H?ne;  which,  possibiUty  will  then  he  the  same  as  neces- 
sity. 

The  true  state  of  the  case,  then,  is  this :  There  are 
now  two  equal  possibilities  ;  viz.  an  affirniative  wd  a  ne- 
gative. The  Supreme  Universal  Agent  is  now  invested 
with  a  twofold  power,  in  respect  to  the  proposed  future 
event ;  but  when  the  given  future  time,  to  which  this 
twofold  power  now  relates,,  comes  to  be  actually  present ; 
then  there  willj  in  respect  to  that  time,  be  but  ojie  possi- 
bility. Because  the  Deity,  in  perfect  conformity  to  his 
universal  plan,  is  unalterably  determined,  that  he  will, 
when  the  proper  time  arrives,  remove  otie  of  tlie  two  pos- 
sibilities, which  are  now  present,  and  retain  the  other 

But  though  he  has  already  determined,  in  general,  that 
necessity  shall  be  introduced,  on  one  side  or  the  other ; 
yet  he  has  not  determined,  in  particular,  on  which  side  it 
shall  be.  Because  the  time,  for  such  a  particular  determina- 
tion, has  not  yet  actually  arrived.  For,  in  the  prosecution  of 
his  universal  plan,  he  always  takes  his  own  time  for  the  ex- 
ertion of  his  own  power.  For  though  all  power  has  been 
from  eternity ;  yet  such  is  the  nature  of  it,  that  it  re- 
quires a  particular  time,  in  order  to  its  being  actually  ex- 
erted. Hence  it  follows  :  That  the  Deity  does  not  exert 
all  his  power  at  once  ;  but  he  is  always  exerting  it,  as 
time  is  continually  flowing  from  the  future  to  the  present, 
and  from  the  present  to  the  past.  And  it  is  by  the  actual 
exertion  of  divine  power,  and  by  that  alone,  that  any  par- 
ticular event  is  determined.  Therefore,  in  the  case,  which 
is  now  the  subject  of  examination,  the  particular  state  of 
the  proposed  future  event  is  not  yet  decided.  But,  not- 
withstanding this,  there  is,  even  now,  a  particular  cer^ 
^intij  of  its  being  present,  or  a  particular sertainty  of  its 


180'  ON  THE  DIVINE  KNOWLEDGE.  [Fart  i. 

not  being  present,  at  the  given  time ;  because  one  of  the 
two  possibilities  is  now  differe?jt  from  what  it  will  be : 
and  that  one,  which  is  thus  different,  is  what  we  call  con. 
TiNGENCE.  And  contingence  universally  implies  cer- 
tainty. For  if  the  possibility  of  any  event's  being 
present  is  now  different  from  what  it  will  be  ;  then  it  is 
certain^  that  the  event  will  not  be  present ;  but  if  the  pos- 
sibility of  its  not  being  present  is  different ;  then  it  is 
certain  that  the  event  v/ill  be  present.  Therefore  affinna- 
tive  contingence  universally  implies  ?iegative  certainty;  and 
negative  contingence  always  implies  affirmative  certainty^ 
That  there  was,  originally,  such  a  thing  as  contingence^ 
as  well  as  necessity,  is  evident  from  the  following  consi- 
deration ;  viz.  That  there  are  two  perfectly  distinct  ori- 
ginal systems.  One  consists  of  immensity  and  eternity, 
implying  one  infinite  Mind ;  possessed  of  all  possible 
perfection.  This  system,  considered  abstractly  from  the 
whole,  and  every  part,  of  the  system  of  imperfect  exist- 
ence, is,  in  its  own  nature,  absolutely  infinite,  and  in  the 
highest  possible  degree,  completely  perfect.  Every  thing 
in  this  system,  is  unalterably  fixed,  by  original  necessity. 
The  other  system  is  that,  in  which  all  mutable  existence 
is  contained :  consisting  of  matter  and  motion,  with  all 
their  modifications ;  and  finite  minds,  with  all  their  per- 
ceptions, actions,  and  volitions.  And  in  this  last  men- 
tioned system,  is  contained  original  contingence  ;  imply- 
ing possibility  without  necessity.  In  this  system^  there- 
fore, things  were  not  originally  fixed ;  but  they  are  fixed 
from  time  to  time,  by  that  particular  necessity,  which  is 
successively  introduced,  one  time  after  another,  by  divine 
agency ;  that  is,  by  the  Deity's  actually  exerting,  at  dif- 
ferent times,  his  original  power,  according  to  his  own 


Chap.  X.]  ON  THE  DIVINE  KNOWLEDGE.  181 

universal  plan  of  operation.  But  respecting  the  immu- 
table system,  the  case  is  intirely  different.  For  this  is,  in 
itself,  abstractly  considered,  absolutely  perfect,  in  the 
highest  possible  degree.  It  is,  therefore,  utterly  incapa^ 
ble  of  being,  in  any  respect,  changed,  augmented,  or  di- 
minished. It  contains  the  whole  sum  of  all  possible 
good,  without  any  possible  evil,  as  it  respects  the  one  in- 
finite Mind,  to  whom,  by  original  necessity,  it  essentially 
belongs.  There  is  such  a  thing,  therefore,  as  an  abso» 
lately  complete,  and  infinitely  perfect  system,  without  thje 
actual  existence,  or  even  the  possibility  of  evil.  And 
this  system  is,  in  its  very  nature,  utterly  incapable  of 
ever  receiving  any  improvement,  or  any  injury.  But  the 
mutable  system  is  capable  of  being  essentially  improved, 
or  essentially  injured,  in  respect  to  those,  who,  in  the  ac- 
cepted time,  eifectually  comply  with  the  gospel ;  or,  con- 
tinning  to  reject  it,  persist,  through  the  whole  of  their 
probationary  state,  in  transgressing  the  law.  For  in  one 
case,  the  supreme  "  Lawgiver,  who  is  able  to  save  and 
to  destroy,"  will  remove  the  possibility  of  all  evil,  and 
thus  infallibly  secure  the  greatest  possible  good.  But  in 
the  other  case,  he  will  remove  the  possibility  of  all  good ; 
and  therefore  will  introduce  the  necessity  of  the  greatest 
possible  evil.  In  each  of  these  cases,  the  mutable  sys- 
tem will  be  intirely  changed,  from  what  it  was,  in  its  ori- 
ginal state,  with  regard  to  the  individuals,  included  in  each 
case  respectively  ;  and  consequently  it  will,  in  respect  to 
them^  be  essentially  improved,  or  essentially  injured. 

That  there  is,  in  the  original  constitution  of  things, 
relative  to  the  mutable  system,  a  possibility  of  securing 
the  greatest  good,  without  any  necessity  of  the  introduc- 
tion of  evil,  is  most  clearly  evident,  from  a  consideratipr. 


1B2  ON  THE  DIVINE  KNOWLEDCffi.  [Part  h 

of  the  twofold  power,  with  which  the  Deity  is  originally 
invested  ;  and  also  from  the  kind,  affectionate,  and  infi- 
nitely benevolent  language,  which  he  uses  on  this  subject. 
Surely,  every  heart,  which  the  following  most  affecting 
words  will  not  melt,  must  be  possessed  of  more  than  ada- 
mantine hardness^     ''  And  the  Lord  sent  unto  you  all  his 
servants,  the  prophets,  lising  early  and  sending  them : 
but  ye  have  not  hearkened,  nor   inclined  your  ear  to 
hear.     They  said,  Turn  ye  again  now  every  one  from 
his  evil  way,  and  from  the  evil  of  your  doings,  and  dwell 
in  the  land  that  the  Lord  hath  given  unto  you  and  to  your 
fathers  for  ever  and  ever ;  and  go  not  after  other  gods  to. 
5^rve  them,  and  to  worship  them ;  and  provoke  me  not 
to  anger  with  the  works  of  your  hands,  and  I  will  do  ydu 
IX)  hurt.     Yet  ye  have  not  hearkened  unto  me,  saith  the 
Lord;  that  ye  might  provoke  me  to  anger,  with  the 
works  of  your  hands,  to  your  own  hurt."  (Jer.  xxv.  4.,.. 
7.)     Here  we  have  a  specimen  of  true  eloquence,  suffi- 
cient to  pierce  the  inmost  soul  of  every  one,  who  is  not 

hardened  beyond  all  description "  Provoke  me  not  to 

anger  with  the  works  of  your  hands,  saith  the  Lord,  and 
I  will  do  you  no  HURT."....After  such'an  endearing  and 
most  pathetic  declaration  from  the  mouth  of  the  Al- 
mighty, it  is  perfectly  unreasonable  to  suppose,  that  he 
had  any  absolute,  original  design  of  introducing  evil; 
and  therefore  there  was  no  original  necessity  of  its  intro- 
duction. But  now  the  state  of  things,  respecting  evil,  is 
essentially  changed.  And  this  change  has  been  intro- 
duced,  intirely  by  the  conduct  of  finite  agents,  in  their 
transgression  of  the  moral  law.  The  benevolent  Parent 
of  the  universe  never  had  any  original  design  to  do  you 
any  hurt ;  but  if  you  provoke  him  to  anger,  by  trang- 


bhap.  5^3  ON  THE  DIVINE  KNOWLEDGE.  183 

gressing  that  perfectly  good  and  holy  law,  which  was  ex- 
pressly designed  to  guard  you  against  all  evil ;  then,  be- 
cause the  very  nature  of  your  case  will  necessarily  require 
it,  "  he  will  turn  and  do  you  hurt,  after  that  he  hath 
done  you  good."  (Josh,  xxivo  £0.) 

To  the  immutable  system  of  infinite  perfection  it  pe- 
culiarly belongs  to  be  without  any  possibility  of  evili. 
But  such  is  the  nature  of  the  Deity,  as  to  admit  another 
system  ;  via.  a  moral  system  of  mutable  existence.  And 
this  implies  a  possibility,  but  not  any  original  necessity, 
of  evil.  If  therefore,  you  should  admit,  as  a  leadinc^ 
principle ;  That  there  is  only  one  system ;  and  that,  in 
this  one  system,  there  was  an  original  necessity  of  evil ; 
a  necessity  consisting  in,  or  resulting  from,  a  particular 
predetermination  of  all  future  events,  without  which,  the 
Deity  could  not  have  a  certain  knowledge  of  every  thino- 
in  immensity  and  eternity ;  and  without  which,  he  could 
not  secure  the  greatest  possible  good  of  the  whole  ;  you 
will  be  liable  to  be  led  into  a  train  of  inextricable  errors. 
For  with  respect  to  such  a  method  of  attempting  to  vin- 
dicate the  divine  character ;  even  though  you  should 
adopt  and  pursue  it,  with  all  that  kind  of  honest  zeal^ 
which  Paul,  before  his  conversion,  possessed  ;  yet  the  De- 
ity, who  always  has  an  infallible  discernment  of  the  real 
truth  from  every  error,  in  its  most  specious  appearance, 
will  say :  "Who  hath  required  this  at  your  hand."'  (Isa. 
1.  12.) 

Since  the  introduction  of  evil  can  be  of  no  advantage, 
in  any  respect  whatever,  but  isj  on  the  contrary,  a  real 
injury  :  therefore  the  Deity,  from  an  infinitely  benevo- 
lent regard  for  the  greatest  good  of  all  finite  agents,  in 
iki^  moral  system  of  mutable  existence,  ordained  for  them 


IS4  ON  TEIE  DIVINE  KNOWLEtJGfi;.  fPart  I 

a  law,  by  which  he  absolutely  required  them  to  have  no 
connexion  with  the  possibility  of  evil ;  but  to  leave  that 
intirely  with  him ;  that  he  might  remove  it,  whenever  he 
should  see  fit.  Because  he  perfectly  well  knew  from  the 
beginning,  that,  if  any  finite  agent  should  take  hold  of 
the  prohibited  term  of  his  twofold  powder,  it  would  then, 
according  to  liis  own  universal  plan>  be  absolutely  requi- 
red, that  the  possibility  of  good  should  be  remitted  and 
the  possibility  of  evil  retained,  in  respect  to  the  trans- 
gressor. And  hence  it  evidendy  and  undeniably  fol- 
lows :  that  the  supposition,  That  the  mutable  system,  in 
its  original  state,  implied  3. possibility ,  but  yet  was  perfectly 
free  from  all  necessity,  of  evil,  is  intirely  consistent  with 
the  nature,  and  with  all  the  glorious  perfections,  of  the 
Deity ;  with  the  moral  law ;  and  with  the  law  of  divine 
operation.  The  greatest  possible  good,  without  any  pos- 
sibility of  evil,  essentially  and  eternally  belongs  to  the 
universal  system  of  infinite  perfection.  But  evil,  instead 
of  being  essentially,  or  occasionally,  necessary  to  the  per- 
fection or  improvement  of  any  system,  is  always  abso- 
lutely  injurious  to  the  system,  into  which  it  is  actually  in- 
troduced. Tliat  evil  is  not  necessary  to  the  perfection  of 
any  system  is  evident ;  because  it  is  certain,  that  there 
is  an  absolute  immutable  system  of  the  highest  possible 
degree  of  perfection ,  without  any  possibility  of  evil  There  - 
fore  the  more  free  any  system  is  from  the  actual  exist- 
ence, and  even  from  the  possibility  of  evil,  the  greater 
is  its  perfection. 

From  what  has  been  observed,  it  is  evident ;  That 
there  was  no  possibility  of  evil  without  an  equal  possibil- 
ity of  good,  in  the  original  state  of  things ;  just  as  far, 
therefore,  as  there  was  any  possibility  of  evil,  there  was 


Chap.  X]  ON  THE  DIVINE  KNOWLEDGE.  185 

c  o  N  T I N  G  E  N  c  E .  And  Consequently,  j  u  st  as  far  as  there 
is  now,  in  any  case,  a  necessity  of  evil,  the  original  state 
of  things,  relative  to  the  nnutable  system,  has,  by  trans- 
gression of  the  moral  law,  been  changed  from  what  it 
was  at  first.  All  original  contingence,  however,  has  not 
yet  been  removed  :  for  there  is  a  vast  variety  of  instances, 
in  which  no  necessity  has  ever  yet  been  actually  introdu- 
ced. Because  that  Omnipotent  Being,  who  has  the  uni- 
versal control  of  all  such  necessity,  has  never  yet  exer- 
ted his  power  for  its  introduction  ;  the  proper  time  for 
that  purpose  not  having  yet  actually  arrived.  For  he 
has  before  him,  in  full  and  perfect  view,  a  whole  eternity, 
in  the  various  parts  of  which,  he  can  perform  his  own 
operations,  each  in  its  due  order,  according  to  the  coun- 
sel of  his  own  will.  And  whether  you  embrace  or  re- 
ject  the  plan,  which  he  has  prescribed  for  the  regulation 
of  your  conduct  ;  yet  he  will  invariably  pursue  his  own 
universal  plan  of  operation  :  the  result  of  which,  relative 
to  your  final  state,  will  be  happy  or  miserable,  to  the  ut- 
most extreme,  and  the  longest  duration,  just  according 
as  you  will,  or  will  not,  be  found,  at  the  close  of  your 
preseiit  natural  life,  to  have  eifectlially  complied  with  the 
infinitely  benevolent  directions,  which  he  has  given  you 
to  follow.  From  a  careful  consideration  of  the  preceding 
principles  you  will  see,  that,  in  order  to  form  a  just  es- 
timate of  the  divine  foreknowledge,  the  distinction  be- 
tween  necessity  and  contingence  must  always  be  kept  in 
view. 

It  is  of  the  greatest  importance  to  have  correct  ideas, 
with  regard  to  the  divine  knowledge ;  especially  the  fore- 
knowledge of  future  events.  For  to  admit,  as  a  leading 
principle,  an  erroneous  opinion,  respecting  this  subject, 

Z 


186  ON  THE  DIVINE  KNOWLEDGE.  [Pai-fc  I, 

may  be  attended  with  the  most  dangerous  consequences. 
The  supposition,  that  the  Deit}-  cannot  certainlij  foreknow 
any  future  event,  but  only  what  he  has  predetermined \ 
and  therefore,  that  tltere  is,  an  original  predetermination, 
implying  a  particular  previous  necessity,  relative  to  every 
future  event,  is  directly  repugnant  to  the  moral  law  ;  in- 
consistent with  the  free  agency  of  finite  beings ;  and 
subversive  of  the  principles  of  practical  religion,  ^or 
the  moral  law  and  the  gospel  were  designed  intirely  for 
the  use  and  benefit  of  finite  free  agents ;  that  they,  in 
pursuance  of  the  plan,  therein  prescribed,  might  so  con- 
duct as  to  render  it  consistent  for  the  Deity,  in  the  pros- 
ecution of  his  own  plan,  to  save  them  from  all  evil,  and 
unalterably  secure  to  them  the  eterrval  enjoyment  of  all 
possible  good  ;  even  the  same  good,  in  the  infinite  per- 
ception of  which,  consists  his  own  immutable  felicity. 
But  if  the  Deity  has,  by  arr  absolute  decree,  predetermin- 
ed the  particular  state  of  all  future  events ;  then  finite 
moral  agents  can  have  nothing  for  the  rule  of  their  con- 
duct, but  only  the  divine  decree ;  and  this  is  a  rule, 
which  it  is  impossible  for  them  ever  to  transgress.  The 
supposition,  that  every  future  event  wa's  absolutely  fixed, 
by  an  original  decree,  is  directly  contradictory  to  the 
supposition,  that  there  was  any  law,  strictly  prohibiting 
the  introduction  of  evil  into  the  system  of  mutable  ex- 
istence. That  there  was  such  a  prohibitory  law  is  cer- 
tain ;  and  therefore,  there  never  was  any  original  decree 
or  predetermination,  that  there  ever  should  be  the  actual 
existence  of  evil.  But  on  the  contrary ;  there  was  an 
original  possibility  of  preventing  all  evil,  and  of  securing, 
to  all  finite  moral  agents,  all  the  good  that  is  contained 
in  tl)e  universal  immutable  system  of  infinite  perfection. 


Chap.  X.]  ON  THE  DIVINE  KNOWLEDGE.  187 

From  the  preceding  observations  it  is  evident ;  That 
though  necessity  universally  implies  certainty ;  yet  cer- 
tainty does  not  universally  imply  necessity.  And  the 
reason  is,  because,  in  respect  to  the  system  of  mutable 
existence,  there  is  a  perfect  distinction  between  the  di- 
vine power,  in  its  original  state^  and  the  actual  exertion 
of  it,  at  any  particular  time.  Original  power,  in  relation 
to  future  events,  always  implies  certainty;  and  therefore, 
there  is  now,  and  always  has  been,  an  actual  certainty, 
and  consequently  a  perfect  knowledge,  of  all  future  events, 
even  through  endless  duration.  And  when  original  pow- 
er is  actually  exerted,  by  the  Supreme  Agent,  to  whom 
all  power  belongs,  it  does  then,  but  not  before,  imply  jie- 
eessity,  respecting  those  events,  with  regard  to  which 
there  ahvays  was  a  previous  certainty,  before  ever  any 
particular  necessity  was  actually  introduced.  The  Su- 
preme Agent  does  not  exert,  at  once,  all  the  power,  which 
is  ever  to  be  exerted :  But,  being  clothed  with  Omnipo- 
tence, and  being  absolute  Lord  of  necessity,  he  looks, 
with  an  unerring  view,  through  eternity,  and  exerts  his 
power,  from  time  to  time,  according  to  his  own  will,  just 
as  he  sees  fit ;  that  is,  in  perfect  conformity  to  his  uni- 
versal plan  of  operation.  And  thus,  being  infinitely  above 
the  control  of  all  other  beings,  he  does,  from  time  to 
time,  introduce  a  particular  necessity,  with  respect  to 
those  events,  to  which  his  original  power  relates,  and  of 
which,  therefore,  he  previously  had,  even  from  eternity, 
a  perfect  knowledge.  For  according  to  what  has  been 
already  observed  ;  divine  power,  in  its  original  state,  pri- 
or to  any  actual  exertion  of  it,  by  which  particular  ne- 
cessity is  introduced,  ahvays  implies  certainty ;  and  cer- 
tainty is  always  the  direct  and  immediate  object  of  divine 


18B  ON  THE  DIVINE  KNOWLEDGE.  fPart  : 

knowledge.  Hence  it  is  evident ;  That  the  perfect  know^ 
ledge  of  all  futurity,  which  the  Deity  has  always  pos* 
sessed,  does  not  originate  in  any  particular  predetermina- 
lion  of  future  events  ;  but  it  results  intirely  from  the 
power  with  which  he  is  originally  invested.  For,  since 
the  Deity's  original  power,  before  it  is  actually  exerted, 
always  implies  certainty  ;  and  certainty  is  always  the  im- 
inediate  object  of  his  knowledge  ;  therefore  he  perfectly 
knows  what  will  be  the  particular  state  of  every  future 
event,  before  its  particular  state  is  actually  determined,,,,. 
It  is  not  merely  by  his  original  power,  but  it  is  by  the 
actual  exertion  of  it,  at  the  proper  time,  that  he  forms  a 
particular  decree,  respecting  any  future  event.  There- 
fore the  divine  foreknowledge,  though  it  extends  to  all 
future  events,  through  a  whole  eternity ;  yet  does  not,  in 
the  least,  interfere  with  the  free  agency  of  finite  beings. 
The  reason  is ;  because,  in  respect  to  all  such  events, 
there  is  an  original  certainty  :  or,  in  other  words; 
there  is  original  power,  previous  to  actual  exertion.  And 
therefore,  the  Deity  has  a  perfect  knowledge  of  every  fu- 
ture event,  in  the  whole  system  of  mutable  existence, 
previous  to  his  determining  its  particular  state,  by  the 
actual  exertion  of  his  original  power. 

Since  the  Deity  views  every  thing  exactly  according 
to  what  it  is,  in  reality  ;  and  always  knows,  with  uner- 
ring certainty,  the  actual  state  of  every  thing,  in  all  possi- 
ble cases  ;  therefore  he  always  has  a  most  perfect  know- 
ledge of  all  future  events ;  whether  there  is,  or  is  not, 
any  particular  previous  necessity,  with  respect  to  the 
events,  which  are  known.  Whatever  is  necessary,  he 
knows  to  be  necessary  ;  and  whatever  is  contingent,  he 
knows  to  be  contingent ;  for  contiyigencCy  as  well  as  nc^ 


Chap.  X  3  ON  THE  DIVINE  KNOWLEDGE.  189 

cessity^  always  implies  certainty.  In  all  cases,  in  which 
there  are  two  equal  possibilities,  the  Deity  can,  by  the 
exertion  of  his  original  power,  in  remitting  possibility 
on  one  side,  and  retaining  it  on  the  other,  change  the 
state  of  any  event,  from  contingence  to  necessity.  But 
this  order  of  things  can  never  be  inverted  :  necessity  can 
never  be  changed  to  contingence.  And  let  it  always  be 
remembered,  that  there  are  two  perfectly  distinct  systems  ; 
viz.  an  immutable  system  of  infinite  perfection ;  and  a 
system  of  mutable  existence.  It  is  to  this  last,  and  to 
this  only,  that  original  contingence  relates ;  with  respect 
to  this,  therefore,  it  is,  that  original  contingence  is,  from 
time  to  time,  removed,  and  necessity  introduced,  by  the 
actual  exertion  of  divine  power.  For  it  is  evident,  that 
time,  as  well  as  eternity,  belongs  to  the  Deity  ;  and  there- 
fore he  exerts  his  own  power,  in  his  own  time.  And  by 
the  actual  exertion  of  his  power,  in  removing  contin- 
gence  and  introducing  necessity,  according  to  his  own 
universal  plan  of  operation,  he  forms  his  decrees ;  by 
which  he  fixes  the  final  destiny  of  finite  agents,  who  be- 
long to  the  system  of  mutable  existence.  In  the  order 
of  things,  according  to  the  original  constitution  of  the 
mutable  system,  contingence  precedes  necessity ;  and, 
therefore,  there  is  an  essential  distinction  between  what  is 
implied  in  the  divine  Jbreknozvledge,  and  what  is  implied 
in  a  decree.  For  the  Deity  has  a  perfect  knowledge  of 
all  future  events,  previous  to  the  introduction  of  neces- 
sity, by  any  particular  decree.  Consequently ;  it  ought 
pever  to  be  supposed;  That,  because  every  thing  wa<; 
originally  foreknown,  therefore,  every  thing  was  originally 
decreed.  For,  to  suppose.  That  evil  was  originally  pre- 
determined by  a  divine  decree,  necessarily  involves  tl:e 


190  ON  THE  DIVINE  KNOWLEDGE.  [Parti. 

supposition,  That  the  divine  decree  and  the  moral  law 
are  at  perfect  variance  with  each  other ;  and  therefore, 
that  all  finite  agents,  in  the  moral  system,  are  under  the 
absolute  necessity,  eidier  of  violating  the  divine  decree, 
or  transgressing  the  moral  law.  It  is  evident,  therefore, 
that  there  was  not,  in  the  original  state  of  things,  any 
necessity  of  evil.  For  with  respect  to  the  immutable 
system  of  infinite  perfection,  there  is  now,  and  always 
was,  a  universal  necessity  of  all  possible  good,  without 
any  possibility  of  evil ;  and  with  respect  to  the  system 
of  mutable  existence,  there  was  no  original  possibility  of 
evil,  without  an  equal  possibility  of  good.  There  never 
was,  therefore,  any  original  necessity  of  evil,  neither  in 
the  mutable,  nor  in  the  immutable  system.  And  conse- 
quently, it  is  not  the  case,  that  any  kind  of  evil  ever  was, 
or  ever  will  be,  essential  to  the  perfection,  the  benefit,  or 
improvement  of  afiy  system  whatever.  And  hence  it  i&, 
that  all  evil,  as  we  have  before  observed,  is  of  an  extra- 
neous or  adventitious  nature.  Therefore  the  natural  evil, 
which  the  Supreme  Legislator  inflicts  on  the  transgressors 
of  his  moral  law,  is  said  to  be  "  his  work,  his  strange 
work  ;  his  act,  his  strange  act.'* 

We  shall  now  exhibit  a  summary  view  of  the  whole 
doctrine,  relative  to  the  divine  knowledge,  respecting  fu- 
ture events.  Assume  any  event  whatever,  with  relation 
to  any  future  time  :  then  the  following  observations 
will,  after  the  strictest  examination,  be  found  to  be  uni- 
versally true. 

1.  It  is  always  the  case;  (hat  there  is  one  absolute, 
universal,  immutable,  and  eternal  possibility ;  that  is,  a 
possibility  of  the  assumed  event's  being  present,  or  not 
present,  at  the  given  time.     This  one  possibility  is  the 


Clvip.  X.]  ON  THE  DIVINE  KNOWLEDGE.  l^f 

same  as  necessity ;  and  it  is  that  one  infinite,  adorable 
principle,  which  continually  regulates  and  governs  evtry 
thing  through  all  immensity  and  endless  futurity ;  this  is" 
the  Power  of  all  other  powers.  For  it  is  that  universal 
Power,  which  is  connected  with  all  particular  possibility  ; 
and  which  has  the  absolute  control  over  all  particular  ne- 
cessity, relative  to  every  part  of  the  mutable  system,  in 
time  and  eternity.  This  one  possibility,  therefore,  which 
implies  a  universal  necessity  respecting  every  event ;  that 
is,  an  absolute  general  necessity  of  every  event's 
being  present,  or  not  present,  is  the  same  as  the  Divine 
Mind,  or  the  Deity  himself. 

2.  The  universal  Possibility,  that  has  been  mention- 
ed, is  of  such  a  nature,  as  to  admit  of  two  particular  pos- 
sibilities ;  viz.  a  possibility  of  the  assumed  event's  being 
present,  and  an  equal  possibility  of  its  not  being  present, 
at  the  given  time.  And  in  this  case,  there  is  always  i\ 
particular  certainty,  but  no  particular  necessity,  relative  to 
the  assumed  event.  For  whenever  there  are  two  equal 
possibilities,  with  respect  to  any  one  future  event ;  then 
it  is  always  the  case,  that  one  or  the  other  of  them  ;  that 
is,  either  the  affirmative  or  the  negative,  is  nonv  different 
from  what  it  will  he,  when  the  given  future  time,  to  whicli 
they  now  both  relate,  comes  to  be  actualhj  present.  And 
that  one,  which  is  now  diiferent  from  what  it  will  be,  is 
what  we  call  contingence  ;  and  therefore  it  implies  a  par- 
ticular certainty,  relative  to  the  future  event,  to  which  it 
relates.  And  respecting  the  tw^o  equal  possibilities ;  if 
the  affirmative,  for  instance,  is  now  different  from  what 
it  will  be  ;  then  it  implies  negative  certainty  ;  that  is,  the 
possibility  of  the  event's  being  present,  implies  a  certainty 
of  its  not  being  present.     But  if  the  negative  possibility 


192  ON  THE  DIVINE  KNUWLEOGE.  [Parti. 

is  now  different  from  what  it  will  be  ;  then  it  implies  af- 
firmative certainty ;  that  is,  the  possibility  of  the  event's 
not  being  present,  in  the  given  future  time,  implies  a  cer- 
tainty of  its  being  present,  at  that  time.  This  is  evident? 
from  the  nature  of  the  case.  For  if  the  possibility  of 
the  event's  not  being  present,  at  the  given  time,  is  no\v 
different  from  what  it  will  be^  at  that  time  ;  then  it  is  now 
certain,  that  there  will,  at  the  given  time,  be  no  possibility 
of  the  event's  not  being  present ;  and  therefore,  it  is  now 
certain,  that  the  event  will  be  present.  Hence  it  is  evi- 
dent ;  That  there  is  such  a  thing  as  real  certainty,  which 
implies  no  necessity.  Certain  foreknowledge^  therefore, 
in  this  case,  has  not  the  least  degree  of  influence,  nor  does 
it  imply  any  thing  whatever,  that  has  any  influence,  one 
way  or  the  other,  with  regard  to  the  event,  to  which  th© 
foreknowledge  relates.  It  is  so  far  from  rendering  any 
event  neceisary,  or  even  provi?ig  the  necessity  of  it,  that, 
on  the  contrary,  all  necessity  is,  from  the  very  nature  of 
the  case,  intirely  excluded.  And  consequently,  the  di- 
vine foreknowledge  of  future  events,  is  of  such  a  nature, 
as  not  to  interfere,  in  any  way  whatever,  with  the  most 
perfect  liberty  of  moral  agents. 

3.  Since,  according  to  the  original  state  of  things, 
relative  to  future  events,  that  belong  to  the  mutable  sys- 
tem, there  are,  as  we  have  been  observing,  two  equal 
possibilities,  therefore  there  is  a  foundation  for  the  Su- 
preme Agent  to  EXERT  his   power,  by  remitting  one 

of  the  two  equal  possibilities,  and  retaining  the  other 

And  by  such  exertion  he  does,  from  time  to  time,  re- 
move original  contingence,  and  introduce  necessity  :  for 
whenever  either  of  the  two  equal  original  possibilities  is 
removed,  then  the  one  that  remains,  will  become  the  same 


(iiiap.  ±1.]  ON  THE  DIVINE  DECREES.  193 

as  necessity.  But  he  always  has  a  perfect  knowledge  of 
every  future  event,  even  before  he  exerts  his  power, 
^vhereby  it  is  rendered  necessary,  that  the  event  itself 
should  be  actuallv  introduced. 


CHAPTER  XI. 

ON  THE  DIVINE  DECREES. 

Ml  he -divine  decrees  are  to  be  considered  in  a  twofold 
view.  First ;  as  they  relate  to  the  manner  in  which  finite 
free  agents  are  to  regulate  their  conduct ;  so  that  all  evil 
may  be  prevented,  and  the  greatest  possible  good  may  be 
effectually  secured,  with  respect  to  all  perceptive  beings, 
who  belong  to  the  system  of  mutable  existence.  Secondly ; 
as  they  relate  to  the  conduct  of  the  Supreme  Agent,  in 
the  prosecution  of  his  own  universal  plan  of  operation, 
whereby,  according  to  rules  of  the  most  perfect  equity, 
he  dispenses  suitable  rewards  and  punishments  to  those, 
who  are  under  his  absolute  control,  and  who  are  strictly 
accountable  to  him  for  all  their  conduct.  Hence  it  fol- 
lows :  That  there  are  two  kinds  of  decrees,  which,  in 
their  respective  natures,  are  intirely  different  from  each 
other.  Those  of  the  first  kind,  we  shall,  for  the  sake  of 
distinction,  denominate  moral,  and  the  other  efficient.  By 
a  moral  decree,  then,  is  to  be  understood  that,  which  re- 
spects the  manner,  in  which  those,  to  whom  the  decree 
relates,  are  to  regulate  their  conduct ;  and  by  an  efficient 
decree  is  meant  that,  which  has  a  connexion  with  any  e/! 
/^£??,  necessarily  resulting  from  the  actual  exertion  of  di- 
vine power,  • 

A2 


194  ON  THE  DIVINE  DECKELS.  [Fart  i. 

Every  divine  decree  iniplies  a  necessity  of  that,  to 
which  the  decree  relates.  Hence  there  are  txuo  kinds  of 
necessity  ;  viz.  moral  and  efficient.  That,  which  we  here 
denominate  efficient,  is  the  very  same  as  what  is  com- 
monly called  natural  necessity.  And  let  it  be  particu- 
larly observed  ;  That  whenever,  in  the  course  of  this 
work,  we  use  the  term,  "  necessity,"  without  any  discri- 
minating epithet,  we  always  mean  efficient^  ox  natural \\t^ 
cessity. 

According  to  that  order  of  things,  which  relates  to  the 
mutable  system,  the  moral  decrees  of  the  Deity  are  prior 
to  those  of  the  efficient  kind.  For  he  first  gives  finite 
agents  directions  and  commands,  relative  to  the  manner 
of  their  conducting,  so  as  to  secure  his  favourable  regard  ; 
and  then  deals  with  them  according  to  their  obedience  or 
transgression.  Hence  it  is  evident  j  That  moral  neces- 
sity precedes  that  which  is  efficient.  And  now,  for  the 
sake  of  illustrating  the  nature  of  a  moral  decree,  we  shall 
introduce  the  subject,  by  citing  some  passages  of  scrip, 
ture.  *'  For  the  king  had  taken  counsel,  and  his  princes, 
and  all  the  congregation  in  Jerusalem,  to  keep  the  pass- 
over  in  the  second  month.  And  the -thing  pleased  the 
king  and  all  the  congregation.  So  they  established  a 
DECREE,  to  make  proclamation  throughout  all  Israel, 
from  Beer-sheba  even  to  Dan,  that  they  should  come  to 
keep  the  passover  unto  the  Lord  God  of  Israel,  at  Jeru- 
salem :  for  they  had  not  done  it  of  a  long  time,  in  such 
sort,  as  it  was  written.  In  the  first  year  of  Cyrus,  the 
king,  the  same  Cyrus,-  the  king,  made  a  decree,  con- 
cerning the  house  of  the  Lord  at  Jerusalem  :  Let  the  house 
be  builded,  &:c.  Then  king  Darius  wrote  unto  all  peo- 
ple, nations  and  languages,  that  dwell  in  all  the  earth, 


Chap.  XL]  ON  THE  DIVINE  DECREES.  195 

Peace  be  multiplied  unto  you.  I  make  a  decree,  that 
in  every  dominion  of  my  kingdom,  men  tremble  and  fear 
before  the  God  of  Daniel  :  for  he  is  the  living  God,  and 
stedfast  for  ever,  and  his  kingdom,  that  which  shall  not 
be  destroyed.  And  it  came  to  pass  in  those  days,  that 
there  went  out  a  decree  from  Cesar  Augustus,  that  all 
the  world  should  be  taxed.  And  as  they  went  through 
the  cities,  they  delivered  them  the  decrees  for  to  keep, 
that  were  ordained  of  the  apostles  and  elders  who  were 
at  Jerusalem."  (2  Chron.  xxx.  2....5.  Ezra  vi.3.  Dan.vi, 
25.  Luke  ii.  1.  Acts  xvi.  4) 

According  to  the  sense,  in  which  the  term,  decree,  is 
used,  in  the  passages,  that  have  now  been  cited,  every 
moral  command,  that  has  been  given  by  the  Deity,  is  a 
decree.  All  the  divine  decrees,  considered  in  this  view> 
imply  a  7noral  necessity  of  obedience.  For  that,  which  is 
opposite  to  what  is  impossible,  is  necessary  ;  but  accord- 
ing to  the  moral  law,  there  is  no  possibility  of  trans- 
gression ;  therefore,  there  is  a  moral  necessity  of  obedi- 
ence. All  the  moral  decrees  of  the  Deity,  relate  to  good, 
and  not  to  eviL  And,  consequently,  if  those  decrees  had 
never  been  violated  ;  then  evil  never  would  have  existed. 
It  is  so  far  from  being  the  case,  that  there  was,  in  the  ori- 
ginal state  of  things,  any  moral  necessity  of  evil,  that  on 
the  contrary,  there  was  a  universal  moral  impossibility  of 
it.  For  it  is  impossible,  that  there  should  be  any  evil 
without  transgression ;  but  it  is  impossible,  that  there 
should  be  any  transgression,  according  to  the  moral  law ; 
that  is ;  it  is  impossible  that  there  should  be  any  lawful 
transgression  ;  and  therefore  there  is  a  moral  impossibiUty 
of  evil.  There  is,  therefore,  previous  <o  a  violation  of 
the  moral  law,  no  kind  of  necessity  of  any  kind  of  evil. 


196  ON  THE  DIVIKE  DECREES.  [P^t  |. 

The  reason  is,  because  the  Deity  never  foi^itis  any  decree, 
that  evil  shall  exist,  till  the  moral  law  is  actually  violated^ 
If  you  should  say,  That  the  Deity  can,  if  he  sees  fit^  in- 
troduce a  necessity  of  evil,  previous  to  there  being  any 
actual  violation  of  the  moral  law :  We  answer :  It  is; 
readily  granted,  that  the  Deity  always  has  done,  and  for 
ever  will  do,  just  according  as  he  sees  Jit ;  and  in  this 
glorious  divine  prerogative,  all  finite  free  agents  ought 
for  ever  to  rejoice.  But  then  it  must  be  considered,  that 
it  is  not  consistent  for  him  to  do  any  thing,  but  only  what 
is  really  Jit  and  proper  to  be  done.  But  it  is  not  really 
fit,  that  there  should  be  any  necessity  of  evil,  previous 
to  an  actual  transgression  of  the  moral  law ;  therefore 
the  Deity  has  never  seen  fit  to  introduce  any  such  previ- 
ous necessity.  For  he,  being  the  absolute  and  sovereign 
Lord  of  all  the  efficient  necessity,  that  ever  can  be  intro- 
duced into  the  mutable  system,  always  introduces  it,  at 
the  time,  whenever  it  really  becomes  fit  for  him  to  intro- 
duce it.  And  whenever  the  moral  law  is  actually  vio- 
lated ;  then,  but  never  before,  is  the  proper  tune  for  Jiim 
to  introduce  the  necessity  of  evil.  It  is  evident,  there- 
fore. That  every  divine  decree,  considered  in  a  moral 
view,  is  the  same  as  a  command,  a  law,  or  rule,  which 
the  Deity  has  instituted,  and  with  infinite  authority,  has 
enforced,  for  the  regulation  of  the  moral  conduct  of  finite 
free  agents.  And  every  decree  of  this  kind  is  so  far  from 
implying  any  necessity  of  evil,  that  it  is,  on  the  contrary, 
as  far  as  the  nature  of  things  will  admit,  directly  cal- 
culated  to  prevent  it.  For  if  the  moral  decrees  of  the 
Deity  had  never  been  violated  by  those,  for  whose  bene^ 
fit  they  were  originally  formed,  then  no  evil  could  ever 
have  been  introduced. 


^hap.  XI]  ON  THE  DIVINE  DECREES.  197 

Having  thus  briefly  stated,  and  illustrated,  the  doctrine 
pf  the  divine  decrees,  considered  in  a  moral  view,  as  be- 
ing contained  in  the  moral  law;  and  as  being  originally- 
designed,  by  the  supreme  Legislator,  for  the  immediate 
use  and  highest  benefit  of  all  finite  intelligent  beings,  in 
the  due  regulation  of  their  moral  conduct,  so  that  all  evil 
might  be  prevented ;  we  shall  now  proceed  to  consider 
the  divine  decrees,  as  they  respect  the  Deity  ;  and  as  be- 
ing the  irreversible  result  of  his  own  universal  law  oF 
operation  ;  even  that  law,  according  to  which  he  doesa 
whenever  the  proper  time  arrives  for  that  purpose,  in- 
troduce  that  inflexible  necessity,  which  involves  the 
eternal  destinies  of  finite  agents,  relative  to  their  final 
happiness  or  misery. 

The  divine  decrees,  considered  in  this  view  ;  viz.  the 
EFFICIENT -decrees  of  the  Almighty,  are  absolutely  in- 
violable. And  there  is  not,  in  the  whole  of  the  univer- 
sal system  of  mutable  or  imm.utable  existence,  any  op* 
posing  force,  that  ever  can,  in  the  least  degree,  retard  or 
impede  their  execution,  in  its  greatest  possible  extent...., 
"  Wo  unto  him,"  therefore,  ^*  who  striveth  with  his  Ma- 
ker. For  he  is  Jehovah,  and  there  is  none  else  :  there 
is  no  God  besides  him.  He  forms  the  light,  and  creates 
darkness :  he  makes  peace  and  creates  evil :  it  is  the 
Lord  who  does  all  these  things.  He  worketh  all  things 
after  the  counsel  of  his  own  will.  His  counsel  shall 
stand,  and  he  will  do  all  his  pleasure.'*  (Isa.  xlv.  9,  5,  6, 
7.  Eph.  i.  11.  Isa.  xlvi.  10.) 

Utterly  vain,  therefore,  is  the  imagination,  that  may  be 
entertained  by  any  one,  of  frustrating  the  efficient  decrees 
of  him,  who,  in  the  exercise  of  his  uncontrollable  power, 
^*  doth  according  to  his  will  in  the  army  of  heaven,  and 


J  98  UN  THE  DIVINE  DEGREES.  [Part  I. 

among  tlie  inhabitants  of  the  earth ;  and  none  can  stay 
his  hand,  or  say  unto  him,    What  dost   thou?     Who 

would  set  the  briers  and  thorns  against  him  in  battle  ? 

He  would  go  through  them  :  he  would  burn  them 
together.  Therefore  let  all  the  earth  fear  the  Lord  : 
let  all  the  inhabitants  of  the  world  stand  in  awe  of 
him.  For  he  spoke,  and  it  was  done;  he  commanded, 
and  it  stood  flist.  The  Lord  bringeth  the  counsel  of  the 
heathen  to  nought :  he  maketh  the  devices  of  the  people 
of  no  effect.  The  counsel  of  the  Lord  standeth  for  ever  : 
the  thoughts  of  his  heart  to  all  generations."  (Dan.  iv.  35. 
Isa.  xxvii.  4.  Psal.  xxxiii.  8....  11.)  Consequently,  no 
human  inventions  nor  devices,  which  are  founded  in 
falsehood,  how  artfully  so  ever  they  may  be  contrived, 
even  bv  the  most  powerful  among  the  children  of  men> 
will  be  able  to  withstand  the  all-conquering  .force  of  the 
efficient  decrees  of  the  Supreme,  Omnipotent  Agent ;  but 
Avill,  by  that,  be  swept  away,  as  with  an  overflowing 
flood.  **  Wherefore  hear  the  word  of  the  I^ord,  ye  scorn- 
ful men,  that  rule  this  people,  which  is  in  Jerusalem 

Because  ye  have  said.  We  have  made  a  covenant  with 
death,  and  with  hell  we  are  at  agreement":  when  the  over- 
flowing scourge  shall  pass  through,  it  shall  not  come  nigh 
unto  us :  for  we  have  made  lies  our  refuge,  and  un- 
der fiilschood  have  we  hid  ourselves.  Therefore,  thus 
saith  the  Lord  God  ;  Behold  I  lay  in  Zion  fbr  a  foun- 
dation, a  stone,  a  tried  stone,  a  precious  corner  stone, 
a  sure  foundation  :  he  that  belie veth  shall  not  make 
haste.  Judgment  also  will  I  lay  to  the  line,  and  right- 
eousness to  the  plummet,  and  the  hail  shall  sweep 
away  the  refuge  of  lies,  and  the  waters  shall  over- 
flow the  hiding  place.  And  your  covenant  with  death 
shall  be  disannulled,  and  your  agreement  with  hell  shall 


Chap.  XI.]  ON  THE  DIVINE  DECREES.  190 

not  stand  :  and  when  the  overflowing  scourge  shall  pass 
through,  then  ye  shall  be  trodden  down  by  it.  From  the 
time  that  it  goeth  forth,  it  shall  take  you  :  for  mornino- 
by  morning  shall  it  pass  over,  by  day  and  by  night :  and 
it  shall  be  a  vexation  only  to  understand  the  report.  And 
what  will  ye  do  in  the  day  of  visitation,  and  in  the  deso- 
lation, that  shall  come  from  far  ?  to  whom  will  ye  flee  for 
help,  and  where  will  you  leave  your  glory  ?  Can  diine 
heart  endure,  or  can  thine  hands  be  strong,  in  the  days 
that  I  shall  deal  with  thee  ?  I  the  Lord  have  spoken  it, 
and  will  do  it."  (Is.  xxviii.  14....  19.  x.  3.  Ezek.  xxii.  14.) 
It  must  be  evident  to  every  one,  who  considers  the 
subject  w^ith  any  degree  of  serious  attention,  that  all  the 
decrees,  that  result  from  the  exertion  of  divine  powder, 
according  to  the  universal  law  of  divine  operation  ;  or,  in 
other  terms  expressive  of  the  same  idea ;  all  the  divine 
decrees,  which  result  from  the  will  of  the  Deity,  relative 
to  his  own  conduct,  imply  a  most  strict  and  unalterable 
necessity ;  a  necessity,  which  is  infinitely  beyond  the 
limits  of  any  possibility  to  reverse  ;  and  which,  therefore, 
is  as  strong  as  Omnipotence  itself.  Hence  Vv'e  may  see 
the  vanity,  absurdity,  and  horrid  impiety  of  making  the 
divine  decrees  a  subject  of  contentious  dispute.  It 
becomes  us  to  be  still ;  and  know  that  God  is  God. 
By  the  preceding  principles  we  are  furnished  with  the 
clearest  evidence,  that  there  is  a  very  great  and  essential 
distinction  between  the  divine  decrees,  considered  as  re- 
lating to  the  conduct  of  fmite  intelligent  beings,  and  con- 
sidered, as  relating  to  the  conduct  of  the  Deity,  in  his 
administration  of  the  government  of  the  universe.  And 
this  distinction  is  founded  in  the  original  state  of  things  ; 
which  implies  the  possibility  of  a  mutable,  as  well  as  an 
immutable  system  of  existence;    and  therefore   implies 


200  ON  THE  DIVINE  DECREES. 


E^Piirt  t 


the  possibility  of  evil,  as  well  as  the  possibility  of  good. 
For  there  never  would  have  been  any  possibility  of  evil, 
if  there  had  not  been  an  original  possibility  of  a  mutable 
system  ;  because  in  the  universal  immutable  system  of 
infinite  and  absolute  perfection,  which  peculiarly  and  es- 
sentially belongs  to  the  Deity,  there  is  no  such  thing  as 
any  possibility  of  evil.  But  the  case  with  respect  to  the 
mutable  system  is  intirely  different :  for  with  relation  to 
that,  there  was  an  original  possibility  of  evil,  and  also  an 
original  possibility  of  good  ;  and  therefore  there  was  no 
original  necessity  of  evil.  Hence  it  was  perfectly  con- 
sistent with  the  infinitely  benevolent  nature  and  glorious 
character  of  the  supreme  Lawgiver  to  form,  and  accor- 
dingly he  did  form,  an  absolute  decree,  extending  to 
all  finite  free  agents  ;  requiring  them,  with  all  the  author- 
ity, with  which  Omnipotence  is  invested,  not  to  conduct 
in  such  a  manner,  as  to  open  the  way  for  the  introduction 
of  evil ;  that  is,  requiring  them  to  have  nothing  to  do  with 
the  possibility  of  it,  but  to  leave  that  intirely  to  his  dis- 
posal :  That,  whenever  the  proper  time  should  arrive,  he 
might,  in  perfect  conformity  to  his  own  universal  plan  of 
operation,  wholly  remove  it,  and  thus'unalterably  secure 
the  original  possibility  of  all  good.  But  this  moral  de- 
cree, notwithstanding  its  being  the  best,  that  could  pos- 
sibly result,  even  from  infinite  goodness  itself,  and  in  the 
violation  of  which  all  moral  evil  consists,  has,  in  a  sad 
variety  of  instances,  been  so  violated,  as  to  be  attended 
with  the  intire  and  absolute  loss  of  the  original  possibil- 
ity  of  all  good,  and  the  actual  introduction  of  all  natural 
evil ;  the  continued  existence  of  which,  through  endless 
duration,  is  now  confirmed  by  a  decree  of  a  different 
kind,  viz.  a  decree  resultmg  from  the  law  of  divine  ope- 


Chap.  XI]  ON  THE  DIVINE  DECREES.  201 

ration ;  a  decree,  which  no  power  in  heaven,  earth  or 
hell,  can  ever  reverse.  That  the  moral  law,  which  has 
a  peculiar  relation  to  the  conduct  of  finite  free  agents, 
can  be  violated,  has  been  too  often  proved  by  a  melan- 
choly series  of  incontestable  facts.  But  the  law  of  divine 
operation,  implying  the  tmll  of  the  Deity,  respecting  his 
own  conduct,  always  has  been,  and  vrill  for  ever  contin- 
ue to  be,  absolutely  inviolable.  Therefore^  the  Deity 
never  can  be  frustrated  in  the  prosecution  of  his  univer- 
sal plan,  relative  to  the  exertion  of  his  own  power. — 
Consequently,  whatever  may  be  the  final  destiny  of  fi- 
nite beings,  his  counsel  shall  stand,  and  he  will  do  all 
his  pleasure.  All  the  divine  decrees  are  perfectly  consist- 
ent with  each  other,  and  with  the  divine  character.  No 
reasonable  objection,  therefore >  can  ever  be  made  against 
any  thing's  being  exactly  conformable  to  the  divine  de- 
cree. For  it  is  impossible  to  conceive  of  any  thing  more 
inconsitent  or  more  derogatory  to  the  character  of  the 
Deity,  than  the  supposition,  that  he  has  decreed  any 
thing,  and  yetj  that  it  is  not  right,  that  the  thing  itself 
should  correspond  to  the  decree. 

The  divine  decrees  are,  as  we  have  said,  to  be  con- 
sidered in  a  twofold  view.  First ;  as  they  relate  to  the 
conduct  of  finite  free  agents  towards  their  Supreme  Le- 
gislator.  And  secondly ;  as  they  relate  to  the  conduct 
of  the  Supreme  Legislator  himself  towards  finite  beings, 
considered  as  being  at  his  absolute  disposal,  and  subjects 
of  his  universal  government.  And  since  there  was,  in 
the  original  state  of  things,  a  possibility  of  the  greatest 
good,  as  well  as  of  the  greatest  evil,  relative  to  the  mu- 
table system;  and  both  of  these  amazing  possibilities 
were  at  the  absolute  disposal  of  him,  who  held  the  uni- 

B  2 


202  UN  THi  DiViNE  DECKEES.  [Part  1. 

versal  balance  of  power ;  it  was  therefore,  perfectly  con- 
bistent  with   the  plan  of  his  government,  so  to  turn  the 
scale,  when  the  proper  time  for  that  purpose  should  ar- 
rive, as  for  ever  to  prevent  the  actual  existence  of  evil, 
and  therefore  eternally  secure  the  good ;  by  intirely  re- 
mitting the  possibility  of  tlie  one,  and  retaining  that  of 
the   other.     To  this  end,  therefore,  he  did,  from    the 
most  pure  benevolence,  ordain  a  decree,  strictly  prohib- 
■  iting  all  finite  free  agents  from  having  any  connexion 
with  the  possibility  of  evil  ;  and  requiring  them  to  let  it 
wholly  alone    for  him   to  dispose    of,  by  removing  it, 
whenever  he  should  see  fit,  intirely  out  of  the  system. 
For,  such  is  the  very  nature  of  a  mutable  system,  in- 
cluding finite  agents,  that  it  is  inconsistent  that  the  wholCj 
which  is  to  be  done  by  the  exertion  of  divine  power, 
should  all  be  performed  at  once.     Therefore,  for  the  ac- 
tual introduction  of  the  whole,  that  possibihty,  in  its  ut- 
most extent,  will  admit,  a  certain  order  and  succession  of 
TIME  is  indispensably  required.      Now  since  there  was 
an  original  moral  decree,  that  all  finite  intelligent  beings 
should  absolutely  abstain  from  the  possibility  of  evil ; 
therefore  it  was  inconsistent  Avith  the  "character  and  es«^ 
sential  perfections  of  the  Deity  to  form  an  original  de- 
cree, that  evil  should  be  actually  introduced. 

You  will  perhaps  inquire ;  Whether  the  Deity  had 
not  power,  ij*  he  had  seen  Jit,  to  form  a  decree,  that  evi! 
should  exist  ?  We  answer  ;  That  he  certainly  had  such 
a  power.  For  he  always  has  done,  does  now,  and  for 
ever  will  do,  whatever  he  sees  Jit  to  do.  Since  he  is  in- 
vested w^ith  all  the  power,  that  there  is  in  the  whole  of 
the  universal  system,  and  is  absolute  Lord,  even  of  ne- 
cessity itself ;  therefore  he  worketh  all  things  after  the 


Chap.  XL]  ON  THE  DIVINE  DECREES.  203 

counsel  of  his  own  will.  But  then  it  is  certain,  notwith* 
standing  this,  that  he  does  not  see  fit  to  exert  all  his 
power  at  once  ;  for  he  has  a  whole  eternity.. ..an  endless 
series  of  successive  times^  in  which  to  perform  his  ope- 
rations. And  therefore,  though  he  had  a  power  to  have 
formed  a  decree,  if  he  had  seen  fity  that  evil  should  ac- 
tually  exist ;  yet  he  never  did  see  fit  to  form  such  a 
decree,  till  the  proper  time  actually  arrived,  when  it  re- 
ally became  fit,  that  such  a  decree  should  be  formed.  For 
if  the  original  moral  decree,  absolutely  prohibiting  all 
finite  free  agents  from  having  any  connexion  v/ith  the 
possibility  of  evil,  had  never  been  violated  ;  or  which 
is  the  same,  if  moral  evil  had  never  taken  place ;  then 
the  Deity  never  would  have  seen  fit  to  form  any  decree, 
that  natural  evil  should  exist. 

There  are  two  efficient  decrees,  which  extend  through 
endless  duration,  and  which,  therefore,  involve  the  eter- 
nal  destinies  of  the  perceptive  beings  to  whom  they  re- 
spectively relate.     For,  since  moral  evil,  in  its  greatest 
possible  extent,  consisting  in  a  transgression  of  the  law, 
and  a  final  rejection  of  the  gospel,  has,  in  some  instances, 
actually  taken  place  ;  therefore  the  Deity  has  seen  fit  to 
form  an  unalterable  decree,  that  natural  evil  shall  actually 
exist ;  and  that  it  shall,  without  any  intermission,  or  mi- 
tigation, continue  for  ever.     This  decree  is  the  result  of 
the  law  of  divine  operation,  which  relates  to  the  conduct 
of  the  Deity  towards  those,  who  are  absolutely  depend- 
ent on  his  Omnipotent  power,  and  are  the  subjects  of  his 
uncontrollable  government.     This  decree  was  never  form- 
ed, till  the  moral  law  was  actually  violated ;  but  having 
been  once  formed,  it  is  now  as  firm,  and  as  lasting,  as  the 
divine  existence.     And  it  is  to  be  observed  :  That  there 


204  ON  THE  DIVINE  DECREES.  [Part  h 

is  another  decree,  which  is  perfectly  distinct  from  the  one 
last  mentioned ;  viz.  that,  by  which  the  eternal  happiness 
of  the  finite  being,  in  whose  favour  the  decree  is  formed^ 
is  unalterably  secured  to  every  one,  who,  by  the  exer- 
cise of  a  practical  faith,  is  actually  united  to  the  glorious 
Mediator.  A  union  of  this  kind,  is  of  such  a  nature, 
that  when  it  is  once  formed,  it  is  absolutely  indissoluble. 
Hence  it  is  most  stricdy  and  literally  true,  respecting  any 
one,  who  is  the  subject  of  this  union ;  "  That  neither 
death,  nor  life,  nor  angels,  nor  principalities,  nor  powers, 
nor  things  present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  shall  be  able  to  separate 
him  from  the  love  of  God,  which  is  in  Christ  Jesus.".... 
(Rom.  viii.  38,  39.)  Hence  it  is  evident :  That  there  is 
one  decree  of  the  moral  kind,  which  was  originally  or- 
dained  for  the  purpose  of  regulating  the  conduct  of  all 
finite  free  agents,  in  such  a  manner,  that  natural  evil 
might  never  be  introduced  into  the  system.  And  this  is 
that,  which  was  implied  in  the  moral  law.  There  are 
two  other  decrees,  which  are  of  an  intirely  different  na- 
ture ;  both  of  which  result  from  the  law  of  divine  ope- 
ration, and  relate  to  the  final  and  eternaJ  destinies  of  finite 
free  agents.  And  these  two  last  were  not  formed,  in  the 
original  state  of  things,  relative  to  the  mutable  system ; 
for,  in  that  original  state,  there  was  a  universal  balance 
of  power  in  the  hand  of  the  Supreme  Agent ;  implying 
a  possibility  of  infinite  happiness,  on  one  side,  and  a  pos- 
sibility of  infinite  misery,  on  the  other.  The  Deity  con- 
tinues to  hold  this  balance,  till  the  proper  time  arrives  for 
him  to  turn  the  scale.  And  his  actually  turning  the  sca^ 
by  remitting  the  possibility  on  one  side,  and  retaining  it 


Ohap,  ]ill]  ON  REDEMPTIO^^  205 

on  the  other,  is  the  very  same  as  liis  forming  a  decree, 
by  which  the  final  state  of  individuals,  with  respect  to  4 
future  eternity,  is  unalterably  decided. 


CHAPTER  XII. 

ON  THE  DIVINE  ECONOMY  OF  REDEMPTION. 

JN  the  universal  system,  there  is  one  thing  of  such  a 
nature  as  to  imply  three  :  which  three  have  such  a 
relation  to  the  one,  and  to  each  other,  as  to  require  a 
certain  order  of  arrangement,  and  are,  therefore,  denomi- 
nated,"THE  FIRST,"  "the  second,"  and  "the  third.'' 
And  by  the  one,  which  implies  three,  is  to  be  under- 
stood the  whole  infinite  sum  of  all  that  is  really  valu- 
able and  truly  excellent ;  it  is  therefore,  in  the  very  na- 
ture of  it,  of  boundless  extent ;  because  it  extends  to  all 
that  is  valuable,  throughout  the  whole  universal  system- 
It  is  what  has  been  from  eternity.  It  is  without  begin- 
ning ;  and,  absolutely  considered,  it  is  without  end.  It 
is  to  be  loved  with  a  supreme  love.  This  one,  since  it 
is  originally  infinite,  admits  of  no  increase ;  because  it 
already  includes  all  possible  value.  There  never  can, 
therefore,  be  any  new  value,  in  addition  to  what  there  is 
now,  and  always  has  been.  And  this  one,  considered 
absolutely,  in  the  whole  of  its  infinite  extent,  never  can 
admit  of  any,  not  even  the  least,  diminution.  But  though 
this  is  the  case ;  yet  there  are,  notwithstanding  all  this» 
particular  instances,  relative  to  finite  existences,  in  which 
that  very  same  value,  which  is  included  in  the  one,  in 
which  all  real  value  is  contained,  may  be  finally  and  irre- 


206  ON  REDEMPTION.  [Part  I. 

coverablv  lost.  Anu  it  not  only  inay^  but  it  certainly 
ivill  be  lost ;  unless  the  actual  securing'  of  it,  while  it 
may  be  secured,  is  eflectually  attended  to,  with  suitable 
and  seasonable  care.  Though  it  cannot  be  lost,  consider, 
ed  ahsolutelij  in  it^df;  yet  it  may  be  lost,  in  /  espect  to 
individuals,  who  belong  to  the  mutable  system. 

As  a  proof  and  illustration  of  v/hat  has  now  been  ob. 
served ;  we  shall  suppose  the  following  to  be  the  true 
statement  of  a  real  fact.  For  since  there  are  such  nu- 
merous instances,  in  which  the  statement  will  particularly 
apply,  we  may  safely  admit  it,  without  any  danger  of  er- 
ror. The  statement,  then,  is  this ;  You  are  in  an  uncon- 
firmed state.  The  irreversible  decree,  relative  to  the 
particular  mode  of  your  existence  through  endless  futu- 
rity, has  not  yet  been  actually  formed.  The  Deity,  there- 
fore, is  holding  a  balance  of  power ;  on  one  side  of  which 
hangs  suspended  your  eternal  happiness  ;  and  on  the 
other,  your  eternal  misery.  This  being  the  case,  the 
whole  infinite  sum  of  all  that  is  valuable,  in  the  universal 
system,  is,  in  respect  to  yon,  in  particular,  every  moment 
liable  to  be  eternally  lost.  You  are  now  in  a  state  of  na- 
tural  liberty,  of  being  for  ever  happy,  or  for  ever  mise. 
rable  ;  being  enabled,  by  the  twofold  power  of  the  Deity, 
to  take  either  side.  You  must  not,  however,  even  once 
suppose,  that  your  liberty  is  such,  that  you  can  say  ;  You 
will  have  nothing  to  do  in  the  affair,  one  way  or  the  other. 
For  it  has  now  become  all  too  late,  ever  to  admit  any 
supposition  of  this  kind.  Had  you  never  been  intro- 
duced into  a  state  of  existence  ;  then,  indeed,  you  would 
have  had  nothing  to  do ;  but  the  case  is  now  essentially 

altered.     It  is  an  incontestible  fact,  that  you  do  exist 

And,  according  to  what  has  just  been  stated,  the  Deity 


Chap.  XI.]  ON  REDEMPTION.  20? 

is  now  invested  with  a  twofold  power,  which  haa  a  special 
relation  to  you  in  particular  ;  and  you  must,  even  within 
a  very  short  time,  take  one  side  or  the  other.  For  this, 
considered  in  a  general  view,  is  already  determined,  and 
fixed  by  an  irrevocable  decree,  as  firm  as  the  great  Jeho> 
vah's  eternal  throne.  Here,  then,  a  most  interesting  ob- 
ject presents  itself  to  view  ;  an  object,  which,  unless  y^oia 
are  totally  devoid  of  all  sensibility,  must  rouse  your  atten- 
tion  to  the  highest  degree.  The  infinite  sum  of  all  that 
is  valuable,  in  the  whole  of  the  universal  system,  is,  in 
respect  to  youy  continually  liable  to  be  eternally  lost ;  and 
this  infinite  good,  being  once  lost,  you  yourself  will  be 
utterly  lost  for  ever ;  even  so  lost,  as  to  be  involved  in  a 
^•jtate,  infinitely  worse  than  that  of  nonexistence, 

"  Ob,  wretched  state  of  deep  despair, 

"  To  see'*  your  "  God  remove, 
"  And  fix"  your  "  doleful  station  where" 

You  CANNOT  "  taste  his  love." 

Watts. 

Having  explained,  in  general,  what  is  to  be  understood 
hy  THE  ONE,  which  implies  three  ;  we  shall  next  pro- 
ceed to  take  a  brief  view  of  the  three,  that  are  im» 
plied  in  one.  According  to  that  order,  which  belongs 
to  what  is  really  valuable,  there  are  three  implied  in  one^ 
which  ^/^r^f?  we  shall,  for  reasons  hereafter  to  be  more  par- 
ticularly explained,  denominanate,  Preferability,  PracticLi! 
Possibility,  and  Consequential  Necessity,  With  regard  tc^ 
any  proposition  or  principle,  the  grand  inquiry  is.  Whe- 
ther the  principle  itself  is  of  any  value  ?  If  it  is  of  no 
value  ;  then  it  is  worthy  of  no  regard ;  but  if  the  prin- 
ciple itself  is  really  valiiable ;  then  there  are  tliree  spe- 
cial objects  of  regard.     First  j  there  is  a  prtferability  cf 


208  ON  REDEMPTiO*.  l^Pait ! 

its  being  true,  to  its  not  being  true.  Secondly. ;  there  is 
a  practical  possibility  of  its  being  true.  Thirdly  ;  there 
is  a  consequential  necessity  of  its  being  true.  Let  us 
take  the  following  principle :  viz.  The  Deity  is  the  bound- 
less source  of  life  and  happiness,  to  all  perceptive  beings 
who  are  capable  of  being  happy.  That  this  principle  is 
valuable,  even  infinitely  valuable,  is,  at  first  view,  irre- 
sistibly evident ;  it  is,  therefore,  worthy  of  supreme  re- 
gard. Admitting  this  one  thing:  That  the  principle  it- 
self is  valuable j  you  must  admit  three  things  with  rela- 
tion to  it,  all  which  are  of  the  very  same  value  : 

First :  That  its  being  true,  is  more  valuable  than  its 
not  being  true.  Secondly  :  That  there  is  a  present  pos-^ 
sibility  of  its  being  true.  Thirdly  :  That  there  is  a  fu- 
ture necessity  of  its  being  true. 

This  principle's  being  true,  is  of  infinitely  greater  value 
than  its  not  being  true ;  and  this  infinitely  greater  value, 
is  what  we  call,  Preferability.  That  possibility  of  the 
principle's  being  true,  which  is  of  such  a  nature  that  it 
can  be  exchanged  for  the  necessity  of  its  being  true^  is 
what  we  call.  Practical  Possibility.  And  by  what  we 
call  Consequential  Necessity,  is  meant,  that  necessity^ 
which  will  be  introduced  in  consequence  of  the  removal  of 
practical  possibility. 

Practical  possibility  is  to  be  removed  by  volition  of 
that  kind,  which  we  call  special  volition ;  and  for  the  pro* 
duction  of  this  kind  of  volition,  special  Divine  Agency  is 
always  required.  Though  Divine  Agency  is  exercised 
in  the  production  of  every  effect,  that  ever  takes  place, 
yet  it  is  in  tlie  production  of  special  volition,  that  special 
Divine  Agency  is  peculiarly  exerted.  It  is  this  kind  of 
Divine  Agency,  and  this  alone,  which  so  turns  the  scale, 


Cljap.  XII]      -  ON  REDEMPTION.  209 

as  to  prevent  etercal  misery,  and  secure  eternal  haj)pi- 
ness.  Now  the  question  is,  not  whether  you  have  expe- 
rienced the  operation  of  Divine  agency  of  any  kind  ?  for 
it  is  certain,  that  you  have  in  ten  thousand  times  ten 
thousand  instances  ;  but  the  grand  question  is,  Whether 
there  has,  vi^ith  relation  to  you,  ever  been  any  Divine 
Agency  of  such  a  kind,  and  in  such  a  degree,  as  to  ac- 
tually fix  your  eternal  state  on  the  favourable  side?  If 
this  never  has  in  faci:  been  the  case,  then  it  must  be 
soon,  or  it  is  certain,  that  you  will  unavoidably  be  miser- 
able for  ever. 

In  order  to  illustrate  the  preceding  doctrine,  respect- 
ing the  three  special  objects,  requiring  supreme  regard, 
we  shall  introduce  a  particular  case,  by  supposing ;  That 
the  Deity  is  nov/  invested  with  a  twofold  power  relative 
to  your  future  happiness  and  misery.  And  consequent. 
]y,  that  since  he  is  still  holding  the  balance,  he  has  not 
yet  actually  turned  the  scale,  and  therefore  has  not  yet 
determined  your  final  state.  This  being  the  case,  you 
are  now  absolutely  in  the  hands  of  that  Omnipotent  Be- 
ing, whose  power  is  soon  to  be  exerted  in  disposing  of 
you  for  eternity ;  by  assigning  you  a  place,  either  in  the 
happy  mansions  of  endless  bliss ;  or  in  the  dreary  re- 
gions of  interminable  wo ;  just  according  to  the  side, 
on  which  you  will  be,  at  that  decisive  moment,  when 
the  solemn  crisis,  now  sv^^iftly  advancing,  actually  ar- 
rives, in  which  the  scale  is  to  be  finally  turned ;  and 
the  balance  never  to  be  restored  any  more.  Such  is 
NOW  your  situation... .and  a  most  awfully  critical  situa- 
tion indeed  it  is  !  Now  the  grand  inquiry  is,  What  is 
to  be  done  t^  for  a  serious  business  is  now  before  you..,» 
.a  business  of  the  most   interesting   nature,   and  whicli 

C2 


210  ON  REDEMPTION.  [Part  1. 

urgently  demands  the  most  speedy  dispatch.  Here  you 
stand  in  absolute  need  of  the  special  Agency  of  the  De- 
ity ;  who,  while  he  is  holding  the  balance  of  power,  not 
having  yet  turned  the  scale,  so  as  to  have  determined  your 
final  state,  is  continually  calling  upon  you,  in  a  most  kind 
and  benevolent  voice,  saying ;  "  Turn  you  at  my  reproof, 
behold  I  will  pour  out  my  spirit  upon  you."  (Prov.  i. 
23.)  Therefore,  in  order  that  you  may  become  the  hap- 
py subject  of  that  special  Divine  Agency,  by  which 
alone  the  saving  influence  of  the  Holy  Spirit  can  be 
communicated,  you  must  turn  your  attention  to,  and 
view  with  the  utmost  seriousness,  impartiality,  and  can- 
dour, the  three  glorious  Objects  of  special  regard,  in  the 
grand  economy  of  Redemption.  And  here  you  will  find 
what  is  peculiarly  suited  to  your  particular  case ;  and 
not  to  yours  only,  but  also  what  is  of  infinite  extent,  and 
perfectly  suited  to  the  case  of  all,  throughout  the  univer- 
sal system,  who  are  capable  of  happiness.  We  say...."  all 
who  are  capable  of  happiness".. ..because,  those  who, 
with  Belshazzar,  have  been  weighed  in  the  balance,  and 
found  wanting,  and  against  whom  the  scale  has  aireadz/heen 
turned,  are,  from  the  very  nature  of  their  case,  for  ever 
excluded  from  having  any  thing  to  do  in  this  all  impor- 
tant aftair.  But,  with  respect  to  you^  it  has  not  yet  be- 
come too  late  to  proclaim  ;  "  Behold  now  is  the  accept- 
ed time ;  behold,  now  is  the  day  of  salvation."  There- 
fore hear  and  attend.  "  For  it  is  not  a  vain  thing  for 
you  ;  because  it  is  your  life."  But  you  must  remember  : 
**  The  time  is  short."  (2  Cor.  vi.  2.  Deut.  xxxii.  47. 
1  Cor.  vii.  29.)  Life  and  death  are  now  set  before  you. 
The  first  inquiry,  therefore,  which,  in  the  universal  order 
of  things,  in  the  moral  system,  or  that  which  has  a  pe- 


Chap.  XII.]  dN  REDEMPTION.  211 

culiar  relation  to  moral  agents,  is,  Whether  life  is  pref- 
erable  to  death  ?  Or,  in  other  terms  of  the  same  import ; 
Whether  your  being  finally  and  eternally  happy,  in  the 
full  enjoyment  of  the  Blessed  God,  is  really  preferable  to 
your  being  finally  and  eternally  miserable,  in  a  state  of 
total  banishment  from  his  happifying  presence  ?  That  the 
true  answer  to  this  inquiry  is  On  the  affirmative  side,  is 
very  evident.  And  it  is  indeed  so  evident,  that  it  may, 
perhaps,  be  thought  strange,  that  an  inquiry,  so  plain, 
should  be  proposed.  But  it  is  to  be  observed,  that  the 
plainest  truth  is  too  often  passed  by,  without  due  atten- 
tion to  its  nature  and  importance,  and  without  making 
that  improvement  of  it,  which  ought  to  be  made.  That 
your  being  finally  happy  is  preferable  to  your  being 
finally  miserable,  is  now  most  certainly  true.  And  in  this 
truth,  consists  what  we  call,  Preferability.  And  this,  ac- 
cording to  the  order  of  things,  in  the  moral  system,  and 
particularly  in  the  divine  economy  of  Redemption,  is  the 
first  of  the  three  Objects  of  special  regard.  That  your 
being  happy,  is  preferable  to  your  being  miserable,  is 
something,  which,  whenever  you  think  of  it,  you  must 
necessarily  believe ;  and,  so  far,  you  do  right.  But, 
though  this  principle  is  reallv  true,  and  though  you  may 
have  a  full  belief  of  it ;  yet  this,  in  itself,  alone,  notwith- 
standing its  being  most  important,  in  its  proper  place, 
will  not  be  of  the  least  avail,  with  respect  to  your  final 
happiness  ;  and,  therefore,  will  be  no  security  against 
your  final  misery.  And  since  this  is  the  case,  you  stand 
in  absolute  need  of  some  other  principle,  together  with 
the  one,  that  has  already  been  mentioned ;  and  sue  h  a 
principle  there  actually  is.  For  if  it  is  admitted,  That 
your  being  happy  is  preferable  to  your  being  miserable  ; 


212  ON  riEDEMl'i'lOX.  [Parti. 

then  it  will  ibllow,  as  a  direct  and  immediale  consequence, 
That  your  being  happy  is  actally  possible. 

Thus  we  have  brought  into  view,  two  objects  of  spe- 
cial regard  ;  the  first  of  which  is  Frefcrability.     This  is 
the  grand  cbject  of  choice  or  preference.     The  second, 
and  that  which  immediately  results  from  the  first,  is  Prac 
tical  Possibility.     And  we  give  it  this  denomination,  be- 
cause it  is  a  Possibility  of  a  peculiar  nature ;  being  the 
Object... .even  the  direct  and  only  Object  of  all  practical 
belief.     It  will  not  follow,  however,  from  either,  nor  from 
both,  of  these  Truths,  that  your  final  happiness  is  actual- 
ly secure.  .  To  secure  your  final  happiness,  therefore,  you 
stand  in  absolute  need   of  another  Truth,  distinct  from 
those  two,  which  are   now  present.      And  this  Third 
Truth,  or  Third  Object  of  special  regard,  is  that,  by 
which  your  eternal  salvation  is  to  be  sealed  or  confirmed ; 
tve  have,  therefore,  given  it  the  denomination  of  Conse- 
quential Necessity.     For  it  is  not  sufficient,  that  there 
should  be  merely   a  possibUitij  of  your  salvation ;  but 
there  must  be  a  necessity  ;  that  is,  an  absolute  confirma' 
Hon,  or  infallible  security  of  it;  other vvise,  it  is  in  con- 
tinual danger  of  being  irrecoverably  and  eternally  lost..... 
Those,  that  have  now  been  mentioned,  are  the   three 
Objects  of  supreme  regard,  in  the  economy  of  Redemp- 
tion. 

The  Third,  which,  according  to  the  order  of  things,  in 
the  Divine  Nature,  proceeds  from  the  First  and  Second, 
has  such  a  relation  to  them,  that  it  stands  ready,  (if  we 
may  be  allowed  to  use  such  a  figurative  expression,)  to 
be  actually  present,  whenever  the  way  is  prepared  for  its 
being  introduced.  And  the  only  way,  in  which  prepara- 
tion ever  can  be  made,  for  the  introduction  of  the  Third- 


Chap  XII]  ON  REDEMPTIG>:.  2l3 

IS  by  removing  the  Second  ;  that  is,  tlie  Second  must  be 
GivKN  (Jp,  in  EXCHANGE  for  the  Third.  And  the  Third,, 
when  it  is  actually  introduced,  takes  the  the  place  of,  and 
becomes  the  same  as,  the  Second,  in  a  renewed  stare...,. 
Therefore,  the  Second,  both  in  its  origijial,  and  in  its  re* 
nerved  st^xiG,  has  an  immediate  relation  to  the  First.  And 
the  Third,  which  proceeds  from  the  First  and  the  Second, 
has  a  relation  to  both  ;  being  ever  ready  to  take  tlie  place 
of  the  Second,  and  thus  be  introduced  to  an  immediate 
relation  to  the  First,  whenever  the  Second  is  removed. 
And  whenever  this  infinitely  important  exchange  is  made, 
then,  what  we  call,  for  the  sake  of  distinction,  "  the  spe. 
cial  Agency  of  the  Deity,"  is  always  employed. 

Having  given  a  general  statement ;  let  us  now  take  a 
review  of  the  observations  that  have  been  made,  resi:>ect- 
ing  the  the  universal  order  of  things  in  the  divinf. 
NATURE,  especially  as  it  relates  to  all  finite  beings,  who  are 
capable  of  being  made  for  ever  happy,  in  the  complete 
enjoyment  of  the  Deity ;  but  yet  are,  at  the  same  time, 
continually  liable  to  be  for  ever  perfectly  miserable,  by 
being  introduced  into  a  state  of  total  and  eternal  banislj- 
ment  from  his  happifying  presence.  Now,  what  is  that, 
which  is  truly  worthy  of  special  regard,  love,  or  esteem  ? 
Certainly  it  is  that,  which  is  really  valuable  or  im- 
portant. Take,  then,  the  whole  absolute  sum  of  all  that 
is  really  excellent,  valuable,  or  important,  in  the  univer- 
sal system,  and  you  will  have  an  Obj:'Ct,  which  is  truly 
worthy  of  supreme  regard.. ..truly  worthy  of  infinite  love. 
This  One  most  glorious  Object  of  supreme  regard,  is 
essential,  or  it  is  what  necessLirily  belongs,  to  the  Divind 
Nature.  And,  from  the  very  definition  of  it,  the  conse- 
quence will  inevitably  follow;  That  this  One  Object, 


214  ON  REDEMPTION.  [Part  t. 

consisting  in  the  absolute  sum  of  all  that  is  valuable,  in 
the  whole  of  the  universal  system,  is  truly  worthy  of  the 
highest  honour,  reverence,  adoration,  and  complacential 
love.  Though  the  value  of  some  things,  in  particular 
cases,  may,  in  consequence  of  its  not  being  seasonably 
secured,  be  finally  and  irrecoverably  lost ;  yet  the  univer- 
sal sum  of  all  that  is  truly  valuable,  absolutely  considered^ 

never  can,  thereby,  be  in  the  least  degree  diminished 

Your  own  soul,  is  now  really  valuable ;  more  valuable 
than  th'^  whole  world  ;  and  even  more  valuable  than  the 
whole  material  universe.  And  this  value  intirely  consists^ 
hot  in  the  essence  of  the  soul  itself,  but  in  that  adorable 
THREEFOLD  RELATION,  whicli  the  cvcr  blcsscd  Jeho- 
vah now  sustains  towards  you,  as  an  individual :  viz.  the 
relation  of  Father,  Redeemer,  and  Sanctifien  For  if 
this  relation  was  once  dissolved,  your  soul,  instead  of  be- 
ing valuable,  would  instantly  become,  and  eternally  con- 
tinue to  be,  infinitely  w'orse  than  nothing*  This  three- 
fold divine  relation,  however,  is  not  yet  dissolved ;  and, 
therefore,  your  soul  still  retains  its  value.  But  this  value 
of  your  soul,  unless  it  has  been  already  secured,  by  the 
effectual  exercise  of  faith  in  the  glorious  Mediator,  is  ev- 
ery moment  liable  to  be  lost,  beyond  the  possibility  of 
recovery.  Hence  arises  an  inquiry  of  the  most  interest- 
ing and  important  nature  ;  Where  shall  we  find  that  glo- 
rious Mediator.. ..the  grand,  the  only  Objtct  of  that  kind 
of  faith,  by  the  exercise  of  which,  the  value  of  the  soul? 
that  is,  its  eternal  happiness,  can,  before  it  becomes  to© 
late.... be  fore  it  is  lost  for  ever,  be  eflrecur\lly  secured ;  so 
as  to  be  as  firm  as  the  immutable  felicity  of  the  ever- 
blessed  Jehovah  ?  The  answer  to  this,  leads  to  the  con- 
sidcrat^ion  of  a  subject,  which  strictly  demands  the  most 


v;hap.  Xll]  ON  REDEMPTION.  ^15 

devout  attention  ;  and,  if  viewed,  according  to  what  the 
nature  of  it  justly  requires,  must  impress  the  mind  with 
the  deepest  solemnity  and  reverential  fear. 

The  universal  system,  considered  in  the  whole  of  its 
possible  extent ;  that  is,  considered  as  extending  to  all 
possible^existence,  mutable  as  well  as  immutable,  includes 
every  thing,  without  exception ;  and  therefore  includes 
all  that  is  of  no  value,  as  well  as  ail  that  is  valuable...,. 
Hence  we  cannot,  consistently,  rank  all  things  under  one 
common  denomination.  A  distinction,  therefore,  must 
be  made,  between  things  of  an  opposite  nature ;  they 
cannot  both  be  valuable.  If  any  thing  is  really  valuable  ; 
then  that,  which  is,  in  its  nature,  directly  opposite  to  it, 
or  inconsistent  with  it,  is  of  no  value.  We  must,  there- 
fore, make  a  distinction  between  right  and  wrong ;  good 
and  evil ;  life  and  death  ;  happiness  and  misery.  For  if 
we  confound  things  together,  which  are  of  an  opposite 
nature,  or  invert  their  order,  we  shall  incur  the  wo,  de- 
nounced by  the  prophet.  "  Wo  unto  them,  that  call 
€vil  good,  and  good  evil ;  that  put  darkness  for  light,  and 
light  for  darkness ;  that  put  bitter  for  sweet,  and  sweet 
for  bitter.^'  (Isa.  v.  20.)  Holiness  and  sin,  are,  in  their 
own  nature,  directly  opposite  to  each  other :  if  holiness, 
therefore,  is  valuable  ;  then  sin  is  of  no  value.  Eternal 
happiness  and  eternal  misery  are  directly  opposite  to,  and 
inconsistent  with,  each  other  ;  if,  therefore,  eternal  hap- 
piness is  valuable  ;  then,  eternal  misery  is  of  no  value 

But  here  you  may,  perhaps,  be  ready  to  say  ;  That  though 
eternal  misery,  considered  in  itself,  is  of  no  value ;  it 
being,  in  itself  considered,  infinitely  worse  than  nothing, 
yet  it  maybe  attended  with  some  valuable  conseqjjen- 
ces,  sufficiently  great  to  counterbalance  all  the  evil,  con- 


216  UN  KEDEMPTIUK,  [Pari  I. 

lained  in  eternal  misery ;  and  even  so  much  more  than 
counterbalance,  as  to  render  it,  on  the  whole,  necessary 
and  desirable,  that  the  evil,  though  in  hself,  infinitely  great, 
should  actually  take  place,  for  the  sake  of  the  good,  which 
coxxXdi'noX  possibly,  in  any  other  way,  ever  be  introduced. 
Therefore,  all  things  without  exception,  are,  on  the  whole, 
good  and  valuable,  cither,  as  considered  in  themselves, 
or  in  their  direct  or  occasional  consequences  ;  and  there- 
fore, sin  and  eternal  misery,  though  in  themselves  the 
greatest  evils,  yet  considered,    as  being   the  necessary 

means  of  an  overbalancing  good,  are  valuable  things 

Consequently  there  is  no  foundation  for  that  distinction, 
whereby  some  things  are  denominated  valuable,  and  oth* 
ers,  things  of  no  value;  because  all  things  are,  oi^  the 
WHOLE,  good  and  valuable,  Asa  brief,  but  yet  deci- 
sive answer,  to  what  is  here  stated  as  an  objection  to  the 
leading  principles,  that  have  been  advanced  in  the  prece- 
ding pages,  let  it  be  carefully  considered,  with  a  serious 
and  practical  attention,  disengaged  from  any  refined  sys- 
tem of  mere  speculation  ;  That  eternal  misery,  in  its 
own  essential  nature,  is  such,  that  it  never  will,  and  never 
can,  be  attended  with  any  consequence'' xvhatever,  distinct 
from  itself,  either  good  or  bad  ;  because  it  is,  in  itself,  an 
ultimate  consequence.  It  is  the  last,  the  final  result  of 
sin.  It  is  the  evil  fruit  of  a  corrupt  tree.  *^  A  corrupt 
tree  cannot  bring  forth  good  fruit."  (Math.  vii.  \S,) 
And  unpardoned  sin,  persisted  in  through  the  whole  of 
this  present  probationary  state,  this  accepted  time,  this 
day  of  salvation  ;  or,  sin  persisted  in  till  it  becomes 
absolutely  unpardonable,  is  a  tree,  or  rather  the  branch  of 
a  tree,  so  totally  corrupt,  that  it  never  can  produce,  nor  be 


eaap.  3hl  j-  ON  REDEMPTIOH.  217 

improved  as  the  means  or  occasion  of  producing,  anv 
fruit,  but  %vhat  is  evil,  only  evil,  and  that  continually. 

We  shall  now  return  from  what  may  be  considered,  as 
being,  in  some  measure,  a  digression  from  what  is  of  a 
practical  nature,  to  a  more  particular  consideration  of  the 
interesting  subject,  which  has  already  been  brought  into 
tiew.  In  the  first  place,  then,  take  the  absolute  sum  of 
all  that  is  truly  valuable  in  the  whole  of  the  universal  sys- 
tem, with  relation  to  time  and  eternity.  And  then  you 
will  have  One  absolute  Object,  infinitely  worthy  of  your 
supreme  regard ;  infinitely  worthy  to  be  "  loved  with  all 
the  heart,  and  with  all  the  soul,  and  with  all  the  mind." 
(Matth.  xxii.  37.)  You  will  find,  upon  examination, 
that  this  One  absolute  sum  and  source  of  all  possible 
value  is  essential  to  the  Divine  Nature,  and  is  inseperable 
from  the  ver}^  existence  of  the  Deity.  Can  you,  with  re- 
spect to  this,  entertain  the  least  degree  of  doubt  ?  If  so  ; 
then,  that  you  may  have  a  view  of  the  horrid  and  impi- 
ous nature  of  such  a  doubt,  suppose  (if  you  can,  for  a  mo- 
ment, admit  the  dreadful  supposition)  that  the  abso- 
hite  sum  of  all  that  is  valuable,  in  the  whole  of  the  uni- 
versal system,  was  to  be  removed,  or  annihilated.. ..  Where 
then  would  be  infinite  perfection  !  Where  would  be  that 
glorious  Being,  who  justly  claims  supreme  respect,  love, 
and  obedience  from  all  the  inhabitants  of  heaven  and  earth  I 
In  the  One,  absolute  sum  of  all,  which  is  valuable,  is  es- 
sentially implied  a  certain  order  of  things  ;  vis:,  a  First, 
Second,  and  Third.  It  has  been  already  observed  ;  That 
all  things  in  the  vmiversal  system,  containing  all  that  re- 
lates to  mutable  and  immutable  existence,  are  not  to  be 
confounded  together,  and  ranked  under  one  commbn  de- 
nomination.    A  distinction,  therefore,  must  be  mad«  b«- 

D2 


218  ON  UEDEMPTIUIn.  £Fart  I- 

tween  what  is  valuable,  and  what  is  of  no  valufe.  It  is 
in  that,  w^iich  is  valuable,  and  in  that  alone,  that  we 
shall  find  that  order  of  things,  which  has  been  mention- 
ed. Now  since  the  Divine  Nature  essentially  contains 
the  whole  sum  and  source  of  all  that  is  truly  valuable  ;  to 
the  Divine  Nature,  therefore,  essentially  belongs  a  certain 
order  of  things. 

The  first  thing,  in  the  divine  order  of  tilings  ;  or  in  oth- 
er words,  the  first  truth,  in  the  order  of  truth,  as  it  sub- 
sists in  the  Divine  Nature,  is  the  truth  of  the  principle ; 
That  all,  which  is  valuable,  is  preferable  to  its  opposite. 
This  principle  is  universally  true  ;   and  that  we  may,  for 
the  sake  of  convenience,  express  this  truth  by  one  single 
term,  we  call  it  prefer  ability  ;  a  term   derived  directly 
from  the  Xtrra  preferable.       We  may,  indeed,  make  use 
of  any  other  term  to  express  this  same  truth,  if  due  care 
is  "taken,  to  fix,  with  precision,  the  exact  signification  of 
the  term,  which  is  employed  for  that  purpose.  A  variety 
of  instances  might  easily  be  produced  to  exemplify  this 
remark,  if  occasion  required,  or  if  this  was  a  proper  place 
for  philological  discussion.     But  this  must  be  omitted  for 
the  present ;    since  what  is  of  more  serious  importance, 
now  demands  our  immediate  attention.       Jf  w^e  admit ; 
That  any  thing  is  preferable  Xo  its  opposite  ;  then  it  will 
ur  versally  follow,  as  a  direct  and  immediate  consequence  ; 
That  the  same  thing  is  possible.       Hence  we  have  a  se- 
cond universal  truth,  in  that  order  of  truth,  which  sub- 
sins  in,  and  essentially  belongs  to,   the  Divine  Nature. 
This  second  divine  truth  is  pcffccdy  equal  to  the  fi;  st ; 
for  i^  results  directly  from  it,  und  has  an  immediate  rela- 
tion to  it.     It  is,  therefore,  of  the  same  value  as  the  first, 
and  consequently  worthy  of  the  same  regaid.     As  we  call 


Chap.  XIL]  ON  REDEMPTION  219 

that  universal  truth,  which  is  first,  according  to  the  order, 
in  which  truth  subsists  in  the  Divine  Nature,  Prefera- 
bihty;  'so,  for  a  similar  reason,  we  call  the  second  univer- 
sal truth,  Possibility.  The  term,  possibility,  being  de- 
rived from  the  term,  possible^  becomes  a  convenient  term, 
by  which  to  express  tliis  truth.  But  since  this  second 
universal  truth  is,  in  its  nature,  essentially  distinct  from 
all  common  possibility,  it  is,  therefore,  of  importance, 
that  this  distinction  should  be  marked  by  some  peculiar 
epithet;  we  therefore  denominate  \\.  practical  possibility. 
And  the  reason  for  selecting  the  epithet,  practical,  is  be- 
cause the  possibihty,  to  which  it  is  applied,  is  the  direct 
and  only  object  of  that  peculiar  kind  of  beliefs  which  is 
^Qr\ov(\m2L\.^d.  practical  faith.  For  it  is  by  the  exercise  of 
this  kind  of  faith  alone,  that  the  eternal  happiness  of  de- 
pendent beings,  in  a  probationary  state,  can  be  secured ; 
and  their  eternal  misery  prevented.  To  this  second  uni- 
versal divine  truth  is  appropriated  the  title  of  Mediator  ; 
and  the  tides.  Redeemer,  Saviour,  &:c.  are  also  frequently 
used  ;  all  which  have  precisely  the  same  signification,  in 
the  economy  of  Redemption. 

Having  introduced  to  view,  two  universal  Truths  re- 
lative tathe  One  absolute  sum  of  all  that  is  valuable  ;  we 
shall  now  proceed  to  observe  ;  That  from  these  Two 
proceeds  a  Third,  which  Third  is  intirely  distinct  from 
the  First  and  the  Second.  For  the  First  and  Second  are 
both  present ;  but  the  Third  is  future.  The  First  and  Se- 
ccMid  pervade  immensity  :  but  the  Third  inhabits  eterni- 
ty ;  extending  forward  through  boundless  futurity.  And 
since  it  extends  through  a  whole  eternity  ;  therefore,  from 
thjis  One  eternal  truth,  or  (in  the  language  of  sacred  scrip- 
ture) this  One  eternal  Spirit,  new  vital  influences,  through 


220  ON  REDEMPTION.  (Jt&st  I. 

endless  duration,  may  be  continually  derived  to  support 
the  life  and  happiness  of  all  finite  beings,  who  are  capa> 
ble  of  being  happy-  While,  on  the  other  hand,  all  those, 
who  have  once  passed  through  the  probationary  statCj 
which  is  allotted  them  ip  the  first  stage  of  their  existence^ 
and  have  finally  closed  their  eyes  on  the  light  of  the 
present  world,  without  having  previously  experienced  aa 
efiectual  renovation  of  heart,  by  the  life-giving  light,  and 
the  sanctifying  energy  of  Divine  Truth,  will,  not  by  any 
arbitrary  po\ver,  but  from  the  peculiar  nature  of  their 
case,  be  for  ever  excluded  from  all  possibility  of  ever  re- 
ceiving any  of  those  happify  ing  influences.  For  they  will 
be  intirely  forsaken  by  the  RtdcGmer,„»jhf  possibility/  ojf^ 
(ill  life  and  happiness :    and  left  absolutely  alone  with  the 

destroyer the  original  principle  of  all  evil.       The  two 

final  sentences  ;    "  Come  ye  blessed"..... and,  **  Depart, 

ye  cursed" are,  each  of  them,  after  having  once  been 

pronounced,  absolutely  and  eternally  irreversible.  For  a 
union  with  either  of  the  two  original  principles,  viz.  that 
of  infinite  good,  or  that  of  infinite  evil,  having  once  been 
formed,  can  never  be  dissolved.  Those,  who  are  united 
to  the  former,  will  for  ever  retain  a  principle  of  hfe ;  but 
all  who  join  with  the  latter,  so  as  to  form  a  fixed  agree- 
ment on  that  side  will  be  totally  abandoned  by  the  prin- 
pie  of  all  life  and  happiness,  and  for  ever  subjected  to  the 
absolute  predominant  and  continually  increasing  influence 

of  the  original  principle  of  all  evil the  principle  of  eter« 

Qal  death.  From  the  preceding  observations  it  is  evL- 
dent ;  That  there  is  essentially  inherent,  in  tlie  Divine 
Nature,  One  absolute,  immutable,  and  eternal  sum  qf  all 
that  is  valuable.  This  absolute  One,  from  its  v.eiy  na- 
ture, 13  infinitely  worthy  of  all  love,  honour,  praise,  r^v- 


^iiap.  KlI]  ON  REDEMPTiaN.  22^ 

erence,  and  adoration.  This  absolute  One  does,  in  tli£ 
very  nature  of  it,  imply  Three  ;  to  which  Three  a-<:ertaia 
distinct  Order  essentially  belongs,  viz.  That  of  First,  Se- 
eond  and  Third.  And  since  these  Three  are,  in  respect 
to  their  value,  all  perfectly  one  and  the  same ;  rherrfore 
each  of  tliem  is  equally  and  infinitely  worthy  of  the  sam« 
supreme  regard. 

Since  the  very  design  of  language  is  to  introduce  and 
communicate  ideas  ;  therefore,  if  we  wish  to  receive  and 
retain  fixed  and  determinate  ideas  of  the  Three  glorious 
subsistences,  which  essentially  belong  to  the  Divine  Na- 
ture, we  must  designate  them  by  certain  names.  Anc} 
that  the  names,  which  we  have  used  for  this  purpose  are 
not  insignificant  nor  arbitrary,  you  may  be  convinced,  by 
paying  a  serious  and  candid  attention  to  the  following  ex- 
emplification of  the  important  subject,  on  which  v/e  hav6 
beea  treating. 

Let  us  assume  the  principle  ;  That  there  is  one  living 
and  true  God,  who  is  the  infinite  sum  and  source  of  life 
and  happiness  to  all,  who  are  capable  of  being  happy- 
This  principle,  you  will  readily  grant,  to  be  very  impor- 
tant and  very  interesting,  if  there  is  a  possibiliti^  of  its  be- 
ing true.  But  you  must  consider  \  That  the  first  inqui- 
ij,  respecting  this,  principle,  is  not.  Whether  there  is  a 
possibility  oi  its  being  true?  But  the  first  inquiiy  is, 
Wliether  its  being  true  h  preferable  to  its  not  being  true, 
'^  If  you  admit ;  That  there  i&  such  a  prefer  ability  ;  then 
it  will  follow,  as  a  direct  consequence.  That  there  is  a 
possibility,  of  its  being  true.  There  is  something  very 
interesting  in  the  consideration,  tliat  there  is  a  possibitity 
of  your  having  the  infinite  source  of  all  good  for  your 
^boimdless  and  nevcr-failmg  poition.      But  then,  it  stilt 


222  ON  REDEMPTION.  CPart  I. 

remains  to  be  inquired  ;  Have  you  any  secarity  of  this 
inestimable  treasure  ?  has  it  ever  been  actually  confirm' 
ed  to  you,  so  that  there  is  no  danger  of  your  losing  it? 
The  security  or  confirmation  of  the  infinite  good  is  what 
we  have  called  consequential  necessity, 
,    The  terms  that  have  been  used  for  the  purpose  of  de- 
noting the  peculiar  properties  and  distinct  order  of  the 
Three  universal  truths,  subsisting  in  die  Divine  Nature, 
are  not  designed  to  exclude  others  from  being  appropri- 
ated to  the  same  use.     And,  indeed,  other  terms  arefre-  ^' 
quently  used  to  express  the  Three  diTine  Subsistences. 
Thus,  the  First  is  often  called,  the  Father;    the  Second, 
the  Son,  the  Mediator,   the  Redeemer,  the  Saviour,  &c. 
the  Third,  the  Holy  Spirit,  the  Sanctifier,  the  Comfort- 
er, &c.       But  it  should  be  carefully  considered,  and  al-  ^ 
ways  kept  in  view;     That,  not  the  shape   or  sound' of  ' 
words,  in  themselves  considered,  but  the  realities,^  they 
are  designed  to  express,  are  to  be  regarded,  ^  ''<■'- 

That  the  preceding  doctrine  of  the  Three  divine  Siibi  ' 
sistences  or  (as  it  is  commonly  called)  the  doctrine  of  the 
Trinity,  is  not  a  mere  useless  speculation,  but  that  it  is 
of  a  most  interesting  nature,  and  of  the  greatest  practi-  ■< 
cal  importance,  will  evidently  appear  by  duly  considering 
the  special  application,  which  is  to  be  made  of  it,  in  all 
cases,  to  which  it  will  particularly  apply.  And  it  is  a  doc- 
trine, which  admits  of  the  highest  and  most  direct  j&rac- 
tical  improvement  by  all  beings,  vvhoj  having  already  be- 
come heirs  of  eternity,  have  the  twofold  capacity  of  be- 
ing for  ever  happy  in  the  full  enjoyment  of  the  ever  bless- 
ed God  ;  and  of  being  for  ever  miserable,  by  a  final  and 
intin  exclusion  from  his  happifying  presence.  For  the 
purpose  of  proving  and  illustrating  this  infinitely'  ittipor^ 


Chap.  XII.]  ON  REDEMPTION.  223 

tantremark,  we  shall  make  a  particular  address  to  one  of 
that  class,  which  has  now  been  described.     You  actually 
have  a  soul,  which  has  begun,  but  will  never  cease  to  ex- 
ist.   ;The  truth  of  this  principle  is  already  fixed,  by  a  de- 
cree of  the  Almighty,  as  firm  as  his  own  existence.  With 
relation  to  this  soul  of  yours,  there  is  now,   in  the  hand 
of  the  Supreme,  Omnipotent  Agent,  a  balance  of  pow- 
er ;  on  one  side  of  which  is  suspended  your  endless  hap- 
piness, and  on  the  other,  your  endless  misery.     One  side 
or  the  other  you  must  unavoidably  take.     Life  and  death 
are  set  before  you ;    and  you  now  have  a  natural  liberty 
to  take  either  side.     That  same  Omnipotent  Being,  who 
has  already  determined  your  general  state  of  being  for  ev- 
er happy  or  miserable,  and  who  now  holds  the  balance, 
by  which  you  are  kept  suspended  between  the  two  ex- 
tremes, will  shortly  turn  the  scale,  for  eternity  ;     by  re- 
mitting his  whole  power  relative , to  your  particular  state, 
on  one  side,  and  retaining  it,  on  the  other.      And  hence 
will  inevitably  result  your  final  transition  into  one  of  those 
inexpressibly  awful  extremes,  in  which  one^  whatever  it 
may  be,  you  must  always  remain.     For  the  eternal  scale, 
having  been,  by  the  exertion  of  divine  power,  once  turn- 
ed, can  never  be  reversed,  as  long  as  eternity  itself  en- 
dures.      Consider  then..... seriously  consider,  what  is  be- 
fore you.     You  now  stand  in  the  utmost  need  of  a  prac- 
tical knowledge  of  the  One  absolute,  and  the  Three  rel- 
ative Objects  of  supreme  regard.       And  in  the  Divine 
Nature,  is  contained,  as  we  have  said,  the  absolute  sum 
of  all  that  is  valuable  in  the  whole  of  the  universal  sys- 
tem.    Hence  the  following  principle  is  of  all  other  prin- 
ciples the  most  important  ;  viz.   That  there  is  One  only 
living  and  true  God,  who  is  the  infinite  source  of  life 


224:  ON  REDEMPTION.  Cf^art  ti 

and  happiness  to  all  beings  in  the  linivevse,  that  are  capa- 
ble of  being  happy.  In  this  One  principle  is  contained 
the  whole  sum  of  all  that  is  valuable.  In  the  complete 
enjoyment  of  this,  the  whole  happiness  of  the  Deity  in^ 
tirely  consists ;  or  in  other  words,  the  whole  happiness  ot 
the  Deity  intirely  consists  in  the  complete  enjoyment  of 
himself  with  all  his  glorious  perfections^  And  your  whole 
happiness,  if  you  should  be  finally  happy,  will  consist  in 
the  very  same,  that  is,  in  the  enjoyment  of  the  Deity  ;  fot 
he  is  the  only  source  of  all  true  happinesso 

It  must,  however,  be  observed  j  That  though  this  One 
sum  of  all  that  is  valuable  is,  in  respect  to  the  Deity  him- 
self, absolutely  secure,  yet  in  respect  fo  you,  it  is,  every 
moment,  liable  to  be  for  ever  lost.  For  only  let  natural 
death,  to  which  you  are  continually  exposed,  arrest  you^ 
in  your  present  situation  ;  and  then  all,  that  is  valuable 
in  the  whole  universal  system.,.. ..all  from  which  results 
the  happiness  of  the  Deity,  will  be  intirely  lost  to  you, 
and  lost  for  ever.  But  this  infinite  good  is  not  3^et  actu- 
ally  lost.  And  this  being  the  case,  its  being  secured  i^ 
now  preferable  to  its  being  finally  lost :  therefore,  from 
this  preferabilityj  directly  and  immediately  results  the  pos- 
sibility of  hs  being  so  effectually  secured  as  to  become  as' 
firm  and  immoveable  as  the  existence  and  the  happiness 
of  the  Deity.  The  real  state  of  the  case,  then,  is  this ; 
There  is  in  the  divine  nature,  an  infinite  good,  consisting 
in  the  whole  sum  of  all  that  is  valuable  in  the  universal 
system.  And  with  respect  to  this  infinite  good  three 
things  are  to  be  distinctly  considered.  First ;  That  its 
being  effectually  secured  is  preferable  to  its  being  fi- 
nally lost.  Secondly  ;  That  there  is  a  possibility  of 
its  being  effectually  secured.       Thirdly  ;  That  there  is- 


Chap.  XII.3  ON  REDEMPTION.  225 

the  ACTUAL  SECURITY  of  it,  wliicli  REMAINS  to  be  in- 
troduced. The  two  first  of  these  three  things  are  now 
actually  present ;  but  the  third  is  future.  The  infinite 
sum  of  all  that  is  valuable,  therefore,  is,  in  respect  to 
you,  continually  liable  to  be  eternally  lost,  notwithstand- 
ing there  being  the  actual  possibility  of  its  being  effectu- 
ally secured.  For  the  possibility  itself,  in  its  origin^al 
state,  does  not  afford  the  least  degree  of  actual  security. 
But,  if  the  possibility  of  securing  this  infinite  good,  does 
not  secure  it,  how  then,  you  will  ask,  is  it  ever  to  be  act- 
ually secured  ?  We  answer  ;  There  is  one  way,  and  but 
only  one.  The  possibility  itself,  which  is  now  actu- 
ally PRESENT,  must  be  removed;  and  this  will  open  the 
way  for  the  introduction  of  the  security  ;  or,  what  we  have 
elsewhere  called,  Consequential  Necessity. 

For  when  this  Consequential  Necessity  is  once  intro- 
duced by  the  special  removal  of  the  Practical  Possibility  j 
then  that  infinite  good,  which  before  was  liable  to  be  for 
ever  lost,  will  become  eternally  secure.  And  thus  you 
will  be  entitled  "  to  an  inheritance,  incorruptible  and  un- 
defiled,  and  that  fadeth  not  away."  (l  Pet.  i.  4.)  You 
will  have  the  great  Jehovah,  as  an  infallibly  sure,  and 
completely  satisfying  portion.  And  according  to  the 
promise  made  to  Abraham,  (Gen.  xv.  1,)  he  will  be  your, 
shield,  and  your  exceeding  great  reward.  It  is  certain, 
that  if  that  possibility,  which  is  now  present,  and  which 
has  an  immediate  relation  to  the  infinite  good,  which  is 
to  be  secured,  is  once  removed,  by  the  exercise  of  prac* 
tical  faith;  then  that  necessity,  which  is  now  future, and 
in  which  the  actual  confirmation  of  the  infinite  good  es- 
sentially consists,  will  become  present,  and  thus  the  infi= 

nite  good  itself  will  become  secure,  so  that  it  never  caa 

E  2 


226  ON  REDEMPTION.  l^i^^vt  I. 

be  lost ;  it  v/ill  then  be  as  secure  to  you,  as  the  happiness 
of  the  Deity  is  to  himself.  But  then  it  must  be  consi- 
dered, That  whatever  is  not  actually  confirmed  by  ne- 
cessity,  even  though  there  is  ever  so  much  possibility  of 
its  being  confirmed,  is  liable  to  be  lost.  Therefore,  vvidi 
regard  to  that  infinite  good....the  One  absolute  sum  of  all 
that  is  valuable,  which  is  the  only  foundation  of  all  your 
happiness,  both  temporal  and  eternal,  though  there  h 
now  a  complete  possibility  of  its  being  unalterably 
confirmed;  yet  since  that  special  necessity,  in 
which  the  confirmation  of  it  wholly  consists,  has  never 
yet  been  actually  introduced,  it  still  remains  intirely 
unconfirmed.  It  is,  therefore,  continually  liable  to  be 
for  ever  lost ;  for  if  it  should  once  be  lost,  it  never  can 
be  recovered  through  endless  duration.  And  should  it 
be  your  unhappy  lot  to  meet  with  this  inconceivably 
dreadful  loss,  it  will  not  reduce  you  to  a  state  of  annihi- 
lation, nor  leave  you  in  a  state  of  indifference  ;  but  it 
will  be  the  endless  source  of  your  perfect  and  eternally 
increasing  misery.  It  will  be  that,  which  will  always  itt6, 
the  worm,  that  will  never  die ;  and  continually  fan  the 
fire,  that  never  will  be  quenched. 

Thus  you  may  see  the  infinite  need,  in  which  you 
stand,  of  that  special  necessity,  without  the  actual  intro- 
duction of  which,  you  are  every  moment  exposed  to  fall 
into  a  state  of  irrecoverable  ruin.  In  order  that  you  may- 
be secured  against  this  tremendous  danger,  the  practical 
possibility,  which  is  now  present,  and  which  is  the  im- 
mediate object  of  all  saving  faith,  must,  by  the  exercise 
of  such  a  faith,  be  removed  ;  in  order  to  open  the  way 
for  the  special  necessity,  which  is  now  future,  to  become 
actually  present;  and  by  being  present,  to  unalterably 


Ohap.  Xil]  C)N  REDEMPTIONT.  227 

confirm  that  infinite  good,  which,  in  respect  to  you,  is 
otherwise  continually  liable  to  be  lost  for  ever.  And 
hence  it  is,  that,  to  speak  in  figurative  language,  the  Me- 
diator must  die,  in  order  to  open  the  way  for  your  hav- 
ing a  sure  and  never- failing  title  to  life ;  a  title,  which, 
being  once  actually  secured,  will  be  as  firm  as  the  exist* 
ence,  tJie  glorious  perfections,  and  the  immutable  felicity 
of  the  eternal  Jehovah.  And  such  a  title  as  this  must 
soon....very  soon,  be  actually  secured ;  otherv/ise,  that 
infinite  good,  w^hich  is  the  only  foundation,  on  which 
your  whole  happiness  intirely  depends,  will  be  utterly 
lost,  beyond  all  possibility  of  recoveryo  And  such  a  loss 
as  this,  should  you  once  become  the  subject  of  it,  will 
inevitably  involve  you  in  a  state  of  misery,  which  Ian- 
ouage  cannot  descibe,  and  of  which,  even  all  those  strong 
and  most  affecting  metaphors,  used  for  that  purpose,  in 
the  sacred  writings,  can  convey  but  a  very  imperfect  con- 
ception ;  a  conception  falling  infinitely  short  of  the  literal 
reality. 

But  if  the  One  absolute  sum  of  all  that  is  valuable,  wag 
once  secured  to  you ;  then  you  would  have,  as  we  have 
observed,  a  most  sure  title  to  life  and  happiness,  as  last- 
ing as  your  immortal  mind.  But  since  this,  at  present, 
is  not  actually  the  case,  you  have  now,  therefore,  no  title 
to  life  of  any  kind,  neither  temporal  nor  eternal,  but  only 
what  wholly  depends  on  your  fleeting,  precarious  breath* 
How  awfully  critical,  then,  is  your  case  !  If  3^ou  have 
any  degree  of  sensibility,  or  seriousness,  you  must  be 
filled  with  amazement  to  think...."  on  what  a  slender 
thread  hang  everlasting  things  !"  And  should  this  slender 
thread  be  cut  asunder,  while  you  remain  in  your  present 
situation ;  then,  by  this  single  stroke. „.this  one  event,  of 


228  ON  REDEMPTION.  [;iPan  t 

which  there  is,  every  moment,  the  utmost  danger,  you 
would  at  once  lose  your  all,  for  eternity  '.....You  would 
not,  indeed,  lose  your  own  conscious  existence  ;  but^ 
what  is  infinitely  worse,  than  even  the  utter  loss  (if  that 
was  possible)  of  that  principle  of  perception,  which  now 
animates  your  mortal  frame,  you  would  lose  the  happify- 
ing  presence  of  its  Almighty  Author,  And  then  you 
would  have  no  God,  to  whom  you  could  look  for  help  ; 
no  Mediator  J  to  aiFord  the  least  assistance ;  and  conse- 
quently, no  comforting  nor  supporting  influences  of  the 
blessed  Spirit.  And  since  this  will  most  certainly  be  the 
unspeakably  wretched  condition  of  all,  who  are  arrested 
by  temporal  death,  previous  to  their  having  obtained  a  fix- 
ed principle  of  eternal  life  ;  therefore  presume  not  to  cen- 
sure the  pious  poet,  as  having  drawn,  respecting  those  of 
this  character,  a  picture  of  too  dark  a  shade* 

"  Death  I  *tis  a  melancholy  day 

"  To  those  who  have  no  God, 
"  When  the  poor  soul  is  forc*d  away 

"  To  seek  her  last  abode. 

"  In  vain,  to  heaven,  she  lifts  her  eyes  ; 

"  For  guilt,  a  heavy  chain, 

"  Still  dra^s  her  downwards,  from  the  skies, 

"  To  darkness,  fire,  and  pain." 

Watts. 

Prom  what  has  been  observed,  you  may  see,  that  the 
doctrine,  which  has  been  under  consideration,  is  of  the 
highest  and  most  interesting  practical  importa?ice.  And 
this  doctrine  has,  in  a  wonderful  msinner,  been  exempli- 
fied by  an  extraordinary  human  being,  who  once  appear- 
ed in  oui  vv(. )  Id ;  whose  hir^h,  life,  death,  and  resurrec- 
tion, were  attended  with  miraculous  circumstances.  Thi^ 


Chap.  XII.} 


ON  REDEMPTION.  229 


person,  in  order  to  exhibit  to  the  view  of  mankind,  a 
sensible  representation  of  the  grand  economy  of  redemp- 
tion, and  strongly  interest  their  feelings  in  the  doctrine 
to  be  illustrated,  was  substituted  for  the  Second  of  tl\e 
Three  Objects  of  supreme  regard  in  the  sacred  Trinity. 
And  it  is  always  the  case,  that  whenever  any  one  thing  is 
substituted  for  another ;  then  that,  which  is  thus  substi- 
tuted, is  to  be  considered  as  having  all  the  properties  of 
that,  for  which  it  is  substituted.  This  is  the  very  nature 
and  design  of  substitution. 

In  the  course  of  divine  providence,  in  the  several  ages 
of  the  world,  there  has  been,  according  to  the  account, 
transmitted  to  us,  by  the  sacred  writings,  a  great  variety 
of  instances,  in  which  sensible  objects  have  been  made 
use  of,  for  the  purpose  of  representing  and  illustrating 
things  of  an  intellectual  and  spiritual  nature.  The  lan- 
guage of  the  sacred  scripture,  in  many  parts  of  it,  is  ve- 
ry highly  figurative  or  metaphorical.  This,  however, 
does  not,  in  any  degree,  impair  the  truth  of  it ;  because 
the  things  which  are  thus  figuratively  expressed,  are,  in 
reality,  as  great  as  they  are  represented  to  be ;  and  in 
many  cases,  they  are  infinitely  greater,  than  what  can  be 
described  by  language,  even  after  its  having  arrived  to 
to  the  highest  degree  of  improvement,  which  it  is  capa- 
ble of  receiving.  But  we  shall  not  be  liable  to  be  led  in- 
to any  error  of  dangerous  consequence,  when  sensible 
objects  are  used  for  the  purpose  of  representing  spiritual 
things,  unless  we  take  the  sensible  objects,  in  themselves 
considered^  to  be  literally  tlie  same  as  the  things  they  are 
designed  to  represent. 


256  ON  THE  SACRED  SCRIPTURES.  [Parti 

CHAPTER  XIIL 

ON  THE   SACRED   SCRIPTURES. 

Introductioju 

HE  principal  objection,  that  ever  has  been,  or  ever 
can  be  raised,  against  the  divine  original  of  the  scrips 
tures,  is  that,  which  relates  to  the  doctrine  of  the  Trinity, 
and  the  economy  of  redemption  through  a  Mediator... .» 
This  doctrine  does,  indeed,  constitute  the  grand  charac 
teristical  distinction  between  the  sacred  scriptures  and  all 
writings  of  mere  human  composition.  And  if  it  is  a 
doctrine  of  the  highest  importance,  as  it  certainly  is, 
which  is  evident  from  the  general  view,  that  has  already 
been  exhibited,  in  the  preceding  chapter  ;  then  it  cannot 
be  invalidated  by  any  objection  whatever.  From  the  im- 
portance of  the  doctrine,  therefore,  we  may,  independent 
of  every  objection,  infer  the  reality  of  its  being  true. 

For  if  there  is  a  real  importance  of  any  doctrine's  be- 
ing true ;   then  every  objection  against,  its  being  true, 
whatever  plausible  appearance  the  objection  may  assume, 
is  absolutely  false.     A  true  objection,  against  any  thing 
that  is  truly  important,  is  as  great  a  contradiction,  as  can 
possibly  be  conceived.     It  is  the  universal  nature  of  that 
which  is  valuable,  to  be  consistent ;  whatever  is  incon- 
sistent, therefore,  is  of  no  value.     Consequently,  if  the 
doctrine  of  eternal  salvation,  by  faith  in  a  Mediator,  which 
it  is  the  grand  design  of  the  sacred  scriptures  to  exhibit 
to  view,  is  of  any  importance  to  mankind,  in  tlieir  pre- 
sent state  ;  then  every  objection  against  this  doctrine,  as 
being  inconsistent,  is  without  any  foundation,  and  conse- 


V.hap.HIIl.3  ON  THE  SACRED  SCRIPTURES.  23} 

quently,  the  scriptures,  which,  by  way  of  distinction^ 
have  been  called  sacred,  are  of  divine  original.  There- 
fore, instead  of  entering  into  a  train  of  speculative  argu- 
ments, in  order  to  refute  particular  objections,  we  shall 
consider  the  nature  and  importance  of  the  leading  doc- 
trines contained  in  scripture  ;  and  thence  infer  the  reality 
of  their  being  true.  If  the  doctrines  themselves  are  va- 
luable, then  they  are  consistent ;  and  if  so,  then  all  ob- 
jections, against  their  being  true,  are  false.  The  method| 
therefore,  which  we  propose  to  pursue,  is,  to  take  a  brief 
view  of  the  doctrines,  miracles,  prophecies,  and  figura« 
tive  language  of  scripture. 


SECTION  FIRST, 

On  the  leadiiig  doctrines  cojitained  in  scripture. 

One  of  the  leading  doctrines,  and  that  which  is  the 
foundation  of  all  the  rest,  is ;  That  there  is  one  living 
and  true  God;  That  there  is  but  only  one  ;  and  that 
he  is  a  Being  of  infinite,'  immutable,  and  eternal  per- 
fection. It  is  not,  therefore,  to  be  supposed,  that  the 
three  Subsistences,  which  have  been  rnentioned,  (Chap. 
12)  are  three  conscious  agents  or  three  distinct  intelli- 
gent beings ;  for  this  would  be  the  same  as  to  suppose, 
that  there  are  three  Gods,  instead  of  one.  But  the  three 
Subsistences  are  to  be  considered  as  being  absolutely  es- 
sential  to  the  existence,  the  nature,  and  the  perfection  of 
the  One  only  living  and  true  God.  Theyarenot 
PERSONAL  AGENTS,  therefore;  but  they  are  funda- 
mental principles  of  ACTION. 


232  ON  THE  SACRED  SCRIPTURES.  tPart  I. 

*'  Unto  thee  it  was  shown,"  says  Moses,  in  one  of  his 
-addresses  to  the  children  of  Israel,  "  that  thou  mightest 
know,  that  the  Lord  he  is  God  ;  there  is  none  else  be- 
side him.  Hear,  O  Isa'ael,  the  Lord  our  God  is  one  Lord. 
See  now  that  I,  even  I,  am  he  ;  and  there  is  no  God  with 
me  :  I  kill  and  I  make  alive  ;  I  wound  and  I  heal ;  nei- 
ther is  there  any  that  can  deliver  out  of  my  hand.  (Deut. 
Iv.  35.  vi.  4.  xxxii.  39.)  "  O  Lord  of  host?,  God  of 
Isiael,  that  dwellest  between  the  cherubims  !  thou  art  the 
God,  even  thou  alone,  of  all  the  kingdoms  of  the  earth  ; 
thou  hast  made  heaven  and  earth.  Thus  saith  the  Lordi 
the  King  of  Israel,  and  his  Redeemer,  the  Lord  of  hosts, 
I  am  the  first  and  I  am  the  last,  and  besides  me  there  is 
no  God,  I  am  the  Lord  and  there  is  none  else  :  there  is 
no  God  besides  me.*'  (Isa.  xxxvii,  16.  xliv.  6.  xlv.  5.) 
"  And  this  is  life  eternal,  that  they  might  know  thee,  the 
only  true  God,  and  Jesus  Christ,  whom  thou  hast  sent." 
(John  xvii.  3.)  "  As  concerning,  therefore,  the  eating 
of  those  things,  that  are  offered  in  sacrifice  unto  idols,  we 
know  that  an  idol  is  nothing  in  the  word,  and  that  there 
is  no  other  God  but  one.  One  God  and  Father  of  all^ 
who  is  above  all,  and  through  all,  and  in  you  all.  For 
there  is  one  God,  and  one  Mediator  between  God  and 
men,  the  man  Christ  Jesus."  (1  Cor.  viii,  4.  Eph.  iv.  6, 
1  Tim.  ii.  5.) 

The  scriptures  also  give  a  very  sublime  description  of 
the  glory,  majesty,  and  power  of  God.  "  Who  is  like 
unto  thee,  O  Lord,  among  the  gods  ?  who  is  like  thee, 
glorious  in  holiness,  fearful  in  praises,  doing  wonders." 
(Exod.  XV.  II.)  "Sing  unto  the  Lord,  all  the  earth ; 
show  forth,  from  day  to  day,  his  salvation.  Declare  his 
glory  among  the  heathen :    his  marvellous  works  among 


^bap.  XIII J  ON  TH£  sacred  SClt»TURES.  23^ 

all  nations.  For  great  is  the  Lord,  and  greatly  to  be  prais- 
ed ;  he  also  is  to  be  feared  above  all  gods.  For  all  the 
gods  of  the  people  are  idols  :  but  the  Lord  madt^  the 
heavens.  Glory  and  honour  are  in  his  presence,  strength 
and  gladness  are  in  his  place*  Give  unto  the  Lord,  ye 
kindreds  of  the  people,  give  unto  the  Lord  glory  and 
strength.  Give  unto  the  Lord  the  glory  due  unto  his 
name.  Bring  an  offering  and  come  before  him,  worship 
the  Lord  in  the  beauty  of  holiness.  Fear  before  him  all 
the  earth  ;  the  world  also  shall  be  stable  that  it  be  not 
moved.  Let  the  heavens  be  glad,  and  let  the  earth  re- 
joice  :     and  let  many  say  among  the  nations,    The  Lord 

reigheth."  (1  Chron.  xvi.  23 31.)  "The  mighty God^ 

even  the  Lord  hath  spoken,  and  called  the  earth  from  the 
rising  of  the  sun,  unto  the  going  down  thereof.  Out  of 
Zion,  the  perfection  of  beauty,  God  hath  shined.  Our 
God  shall  come  and  shall  not  keep  silence  :  a  fire  shall  de- 
vour before  him,  and  it  shall  be  very  tempestuous  round 
about  him.  He  shall  call  to  the  heavens  from  above,  and 
to  the  earth,  that  he  may  judge  his  people."  (Psal.  1. 
1.....4.)  **  The  Lord  reigneth,  let  the  earth  rejoice  :  let 
the  multitude  of  isles  be  glad  thereof.  Clouds  and  dark- 
ness are  round  about  him,  righteousness  and  judgment 
are  the  habitation  of  his  throne.  A  fire  goeth  before 
him  and  burneth  up  his  enemies  round  about.  The 
heavens  declare  his  righteousness  and  all  the  people  see 
his  glory.  For  thou.  Lord,  art  high  above  all  the  earth  : 
thou  art  exalted  far  above  all  gods."  (Psal.  xcvii.  1,  \l,  3^ 
5.)  "  Behold  the  nations  are  as  a  drop  of  a  bucket,  and 
are  counted  as  the  small  dust  of  the  balance  :  behold  he 
taketh  up  the  isles  as  a  very  little  thing.  And  Lebanon 
Tv-  not  «:.uff^-'^nt  to  burn,  nor  the  beasts  thereof  f^r  a  b;^rn^ 

F  2 


2i>4  ON  THE  SACRED  SCRIPTURES.  [Pari  1 

ofFering.  All  nations  before  him  are  as  nothing,  and  they 
are  counted  to  him  less  than  nothing  and  vanity.  To 
whom  will  ye  liken  God  :  or  what  likeness  will  ye  com- 
pare unto  him?"    (Isa.  xl.  15 18.)     "God  is  jealous 

and  the  Lord  revengeth ;  the  Lord  revengeth  and  is  furi- 
ous :  the  Lord  will  take  vengeance  on  his  adversaries  : 
and  reserveth  wrath  for  his  enemies.  The  Lord  is  slow 
to  anger  and  great  in  power,  and  will  not  at  all  acquit  the 
wicked :  the  Lord  hath  his  way  in  the  whirlwind  and  in 
the  storm,  and  the  clouds  are  the  dust  of  his  feet*  He 
rebuketh  the  sea,  and  maketh  it  dry,  and  drieth  up  all  the 
rivers  :  Bashan  languisheth,  and  Carmel,  and  the  flower 
of  Lebanon  languisheth.  The  mountains  quake  at  him.i 
and  the  hills  melt,  and  the  earth  is  burnt  at  his  presence^ 
yea,  the  world,  and  all  that  d'.vell  therein*  Who  can  stand 
before  his  indignation  ?  and  who  can  abide  the  fierceness 
of  his  anger  ?  his  fury  is  poured  out  like  fire,  and  the 
rocks  are  thrown  down  by  him.  The  Lord  is  good,  a 
strong  hold  in  the  day  of  trouble  ;  and  he  knoweth  them 
that  trust  in  him.  But  with  an  overrunning  flood  will  he 
make  an  utter  end  of  the  place  thereof  and  darkness  shall 

pursue  his  eneaiies."     (Nah.  i.  2 :h.)     "  God  came 

from  Teman,  and  the  holy  One  from  mount  Paran,  his 
glory  covered  the  heavens,  and  the  earth  was  full  of  his 
praise.  And  his  brightness  was  as  the  light :  and  he  had 
horns  coming  out  of  his  hand  :  and  there  was  the  hiding 
of  his  power.  Before  him  went  the  pestilence,  and  burning 
coals  went  fr,rth  at  his  leet.  He  stood  and  measured  the 
earth  ;  he  beheld,  and  drove  asunder  the  nations  :  and  the 
everlastir;g  mountian-  were  scuUercd,  the  perpetual  hills 
did  bow:  his  wa)'s  are  everlasting."  (Rdb.  iii.  3 O.J 


Chap  XIII.]  ON  THE  SACRED  SCRIPTURES.  235 

The  scriptures  assert,  in  the  most  express  terms,  the 
glorious  attributes  of  the  Deity  ;    such  as  the  following : 

1.  Blessedness;  that  is,  complete  and  independent  hap- 
piness :  '*  Who  changed  the  truth  of  God  into  a  lie''  (says 
the  apostle,  speaking  of  the  heathen  nations)  "  and  wor- 
shipped and  served  the  creature  more  than  the  Creator, 
who  is  bles'-ed  for  ever."  (Rom.  i.  25.)  "  According  to 
the  glorious  gospel  of  the  blessed  God,  which  was  com- 
mitted to  my  trust.  That  thou  keep  this  commandment, 
without  spot,  unrebukable,  until  the  appearing  of  our 
Lord  Jesus  Christ :  which  in  his  times,  he  will  show,  who 
is  the  blessed  and  only  Potentate,  the  Kings  of  kings, 
and  Lord  of  lords  :  who  only  hath  immortality,  dwell- 
ing in  the  light,  v/hich  no  man  can  approach  unto,  whom 
no  man  hath  seen,  nor  can  see  :  to  whom  be  honour  and 
power  everlasting."  (l  Tim.  i.  11.  vi.  15.) 

2.  Eternity  :  "  The  eternal  God  is  thy  refuge,  and  un- 
derneath are  the  everlasting  arms.  Now  unto  the  King 
eternal,  immortal,  invisible,  the  only  wise  God,  be  hon- 
our and  glory,  for  ever  and  ever,"  (Deut.  xxxiii,  27« 
1  Tim.  i.  xvii.) 

3.  Glory  :  "  The  voice  of  the  Lord  is  upon  the  wa- 
ters :  the  God  of  glory  thundereth  :  the  Lord  is  upon 
many  waters."  (Psal.  xxix.  3.)  "  And  he"  (that  is,  Ste- 
phen, addressing  himself  to  the  Jewish  council)  "  said, 
Men,  brethren,  and  fathers,  hearken :  The  God  of  glory 
appeared  unto  our  father  Abraham,  when  he  was  in  Meso- 
potamia, before  he  dwelt  in  Charran  ;  and  said  unto  him, 
Get  thee  out  of  thy  country,  and  from  thy  kindred,  and 
come  into  the  land,  which  I  shall  show  thee."  (Acts  viL 
2,3-) 


235  OK  THE  SACRED  SCRIPTURES.  iV&ti  'i. 

4.  Goodness  :    "  For  thou,  Lord,  art  good,  and  ready 
to  forgive  :    and  plenteous  in  mercy  unto  all  them  that 
call  upon  thee.     And  he  said  unto  him,  Why  callest  thou 
me  good  ?    there  is  none  good  but  One,  that  is  God.'*' 
(Psal.  Ixxxvi.  5.  Matth,  xix.  17.) 

5.  Holiness :  ^'  And  the  Lord  spake  unto  Moses  say- 
m^  :  Speak  unto  all  the  congregation 'of  the  children  of 
Israel,  and  say  unto  them  :  Ye  shall  be  holy ;  for  I  the 
Lord  your  God  am  holy.  There  is  none  holy  as  the 
Lord  :  for  there  is  none  beside  thee  :  neither  is  there  any 
rock  like  our  God.  And  now  I  am  no  more  in  the  world, 
but  these  are  in  the  world,  and  I  come  to  thee.  Holy  Fa- 
ther, keep  through  thine  own  name,  those  whom  thou 
hast  given  me,  that  they  may  be  one  as  we  are.  Who 
shall  not  fear  thee,  O  Lord,  and  glorify  thy  name  ?  for 
thou  only  art  holy."  (Levit.  xix.  1,  2.  1  Sam.  ii,  2.  John 
xvii.  IL  Rev.  xv.  4.) 

6.  Immortality  :  "  For  this  God  is  our  God  for  ever 
and  ever.  And  the  four  and  twenty  elders  fell  down  and 
worshipped  him  that  liveth  for  ever  and  ever.  And  the 
angel,  which  I  saw  stand  upon  the  sea  and  upon  the  earth, 
lifted  up  his  hand  to  heaven,  and  swort^  by  him  that  liv- 
eth for  ever  and  ever,  who  created  heaven  and  the  things 
that  are  therein,  and  the  earth  and  the  things  thai  are  there- 
in, and  the  sea  and  the  things  that  are  therein,  that  there 
should  be  time  no  longer.  And  one  of  the  four  beasts  (that 
is,  one  of  the  four  living  creatures,  referring  to  Ezekiel's 
vision)  gave  unto  the  seven  angels  seven  golden  vials, 
full  of  the  wrath  of  God,  who  liveth  for  ever  and  ever.'' 
(Psal.  xlviii.  14.  Rev.  v.  14.  >:.  6.  xv.  7.) 

7.  Immutability :  "  For  I  am  the  Lord,  I  change  not« 
Pvery  good  gift,  and  every  perfect  gift  is  from  abov^, 


Jhap  XIII.]  OxNT  THE  SACRED    SCRIP TURtb',  ^^^ 

and  Cometh  clown  from  the  Father  of  Lights,  with  whom 
is  no  variableness,  neither  shadow  of  turning,"  (Mai.  iii, 
0.  Jam.  u  17.) 

8.  Incomprehensibility  :  "  Canst  thou  by  searching  find 
out  God  ?  Canst  thou  find  out  the  Almighty  unto  per- 
fection  ?  It  is  as  high  as  heaven,  what  canst  thou  do  ? 
deeper  than  hell,  what  canst  thou  know  ?  The  measure 
thereof  is  longer  than  the  earth,  and  broader  than  the  sea. 
Great  is  the  Lord  and  greatly  to  be  praised :  and  his 
greatness  is  unsearchable."  (Job,  xi.  7,  8,  9.  PsaL  cxlv.  3.) 

9.  Infinity  :  *'  But  will  God  indeed  dwell  on  earth  ? 
Behold  the  heaven  and  the  heaven  of  heavens  cannot  con- 
tain thee,  how  much  less  this  house  that  I  have  builded ! 
Am  I  a  God  at  hand,  saith  the  Lord,  and  not  a  God  afar 
off?"  \Ye  also  read  of  '*  the  fullness  of  him  who  filleth 
all  in  all"  (1  Kin.  viii.  17.  Jer.  xxiii.  23,  Eph  i.  23.) 

10.  Justice:  '*And  Abraham  drew  near  and  said, 
Wilt  thou  also  destroy  the  righteous  with  the  wicked? 
Peradventure  there  be  fifty  righteous  within  the  cityj 
wilt  thou  also  destroy,  and  not  spaie  the  place,  for  the 
fifty  righteous  that  are  therein  ?  That  be  far  from  thee  to 
do  after  this  manner,  to  slay  the  righteous  with  the  wick- 
ed, and  that  the  righteous  should  be  as  the  wicked ;  that 
be  far  from  thee.  Shall  not  the  Judge  of  all  the  eardi 
do  right  ?  He  is  the  rock,  his  work  is  perfect ;  for  all  his 
ways  are  judgment :  a  God  of  truth,  and  without  iniqui- 
ty ;  just  and  right  is  he.  Wherefore  now,  let  the  fear  of 
the  Lord  be  upon  you  :  take  heed  and  do  it :  for  there  is 
no  iniquity  with  the  Lord  our  God,  nor  respect  of  per- 
sons, nor  taking  of  gifts.  Therefore  hath  the  Lord 
watched  upon  the  evil,  and  brought  it  upon  us :  for  the 
Lord  our  God  is  righteous  in  all  his  works  which  he 


238  ON  THE  SACRED  SCRIPTURES.  [Part  I. 

doth :  for  we  obeyed  not  his  voice.  Yet  ye  say,  The 
way  of  the  Lord  is  not  equal.  Hear  now,  O  house  of 
Israel,  is  not  my  way  equal  ?  are  not  your  ways  unequal  ? 
And  they  sing  the  song  of  Moses,  the  servant  of  God, 
and  the  song  of  the  Lamb,  saying,  Great  and  marvdlous 
are  thy  works,  Lord  God  Almighty,  just  and  true  are  thy 
ways,  thou  King  of  saints."  (Gen.  xviii.  23. ...25.  Deut. 
xxxii.  4.  2  Chron.  xixc  7,  Dan.  ix.  14.  Ezek.  xviii.  25, 
Rev.  XV.  3.) 

1 1 .  Knowledge  :  **  Talk  no  more  so  exceeding  proud- 
ly ;  let  no  arrogancy  come  out  of  thy  mouth ;  for  the 
Lord  is  a  God  of  knowledge,  and  by  him  actions  are 
weighed.  Known  unto  God  are  all  his  works,  from  the 
beginning  of  the  world.  Great  is  our  Lord,  and  of  great 
power ;  his  understanding  is  infinite.  Neither  is  there 
any  creature  that  is  not  manifest  in  his  sight ;  but  all 
things  are  naked  and  opened  unto  the  eyes  of  him  with 
whom  we  have  to  do."  (1  Sani.  ii.  3.  Acts  xv.  18,  Ps, 
cxlvii.  5.  Heb.  iv.  1 3.) 

12.  Mercy :  "  And  the  Lord  passed  by  before  him, 
and  proclaimed.  The  Lord,  the  Lord  God,  merciful  and 
gracious,  long-suffering  and  abundant  in  goodness  and 
truth.  Therefore,  also  now,  saith  the  Lord,  Turn  ye 
even  to  me,  with  all  your  heart,  and  with  fasting,  and  with 
weeping,  and  with  mourning :  and  rent  your  hearts  and 
not  your  garments,  and  turn  unto  the  Lord  your  God : 
for  he  is  gracious  and  merciful,  slow  to  anger  and  of  great 
kindness,  and  repenteth  him  of  the  evil.  Blessed  be 
God,  even  the  Father  of  our  Lord  Jesus  Christ ;  the  Fa- 
ther of  m-v  rcics,  and  the  God  of  all  comfort.  To  the 
Lord  our  God  belong  mercies,  and  forgiveness,  though 


Chap.  Xni.]  ON  THE  SACRED  SCRIPTURES.  239' 

We  have  rebelled  against  him."  (Exod.  xxxiv.  6.  Joelii, 
12,  13.  2  Cor.  i.  3.  Dan.  ix.  9.) 

13.  Omnipresence  :  "  VVhidier  shall  I  go  from  thy 
Spirit?  or  whither  shall  I  flee  from  thy  presence?  If  I 
ascend  lip  hito  heaven,  thou  art  there  :  If  I  make  my  bed 
in  hell,  behold  thou  art  there.  If  I  take  the  wings  of  the 
morning,  and  dwell  in  the  uttermost  parts  of  the  sea : 
even  there  shall  thy  hand  lead  me,  and  thy  right  hand 
shall  hold  me.  Can  any  hide  himself  in  secret  places, 
that  I  shall  not  see  him?  saith  the  Lord  :  do  not  I  fill 
heaven  and  earth?  saith  the  Lord."  (Psal.  cxxxix.  7..., 
10.  Jer.  xxiii.  24.) 

14.  Omniscience:  "  The  eyes  of  the  Lord  are  in  every 
place,  beholding  the  evil  and  the  good.  I  know  that  thou 
canst  do  every  thing,  and  that  no  thouoht  can  be  with- 
holden  from  thee."  (Prov.  xv,  3.    Job  xlii.  2.) 

15.  P\tience :  Now  the  God  of  patience  and  consola- 
tion grant  you  to  be  like  minded  one  toward  another,  ac- 
cording to  Christ  Jesus.  The  Lord  is  not  slack  con- 
cerning his  promise  (as  some  men  count  slackness)  but  is 
long  suffering  to  us-ward,  not  willing  that  any  should 
perish,  but  that  all  should  come  to  repentance."  (Rom- 
XV.  5.    2  Pet.  lii.  9.) 

16.  Power :  God  hath  spoken  once  :  twice  have  I 
heard  this,  that  power  belongeth  unto  God.  Lord  God, 
behold  thou  hast  made  the  heaven  and  the  earth  by  thy 
great  power  and  stretched  out  arm,  and  there  is  nothing 
too  hard  for  thee,."  (Psal.  Ixii.  li.  Jer.  xxxii.  17.) 

17.  Righteousness:  "  Tk- Lord  is  righteous  in  all  his 
ways,  a.jd  i:(^ly  ;.ri  A]  his  works.  O  Lord,  righteousness 
b.elongeih  uiuo  ihee."  (Psal.  cxiv.  17.  Dim,  ix,  7.) 


-^i40  ON  THE  SACKLD  SCRiriOREb.  [Pa^i  I 

18.  Sovereignty  :  "  For  the  Lord  your  God  is  God  of 
gods,  and  Lord  of  lords,  a  great  God,  a  mighty  and  a 
terrible,  who  regardeth  not  persons,  nor  taketh  re  ward.... «• 
Who  is  che  blessed  and  only  Potentate,  the  King  of  kings 
and  Lord  of  lords."  (Deut.  x.  17.   1  Tim.  vi.  15c) 

19.  Trudi  :  **  God  is  not  a  man  that  he  should  lie, 
neither  the  son  of  man  that  he  should  repent ;  hath  h€ 
said,  and  shall  he  not  do  it?  or  hath  he  spoke  n,  and  shal^ 

he  not  make  it  good  ?  A  God  of  truth,  and  without  ini- 
quity, just  and  right  is  he.  Sanctify  them  through  thy 
truth  ;  thy  word  is  truth.  The  Lord  is  the  true  God,  he 
is  the  living  God,  and  an  everlasting  King."  (Num.  xxiii^ 
49.  Deut.  xxxii.  4.  John  xvii.  17.  Jer.  x.  10,) 

20.  Wisdom :  *'  Daniel  answered  and  said :  Blessed 
be  the  name  of  God  for  ever  and  ever :  for  wisdom  and 
might  are  his.  He  hath  made  the  earth  by  his  power,  he 
hath  established  the  world  by  his  wisdom,  and  hath 
stretched  out  the  heavens  by  his  discretion.  Now  unto 
him  that  is  able  to  keep  you  from  falling,  and  to  present 
you  faultless  before  the  presence  of  his  glory  with  ex- 
ceeding joy,  to  the  only  wise  God  our  Saviour,  be  glory 
and  majesty,  dominion  and  power,  botli  now  and  for  ev- 
er. Amen."  (Dan.  ii.  20.  Jer.  x.  12.  Jude  24.) 

From  the  passages  that  have  been  cited,  together  witli 
numerous  others,  which  will  present  themselves  to  the 
view  of  all,  who,  with  due  attention,  peruse  the  sacred 
volume,  it  is  evident,  that  the  scriptures  maintain,  in 
the  most  express  and  indubitable  terms,  the  doctrine  of 
the  existence  and  absolute  perfection  of  one  only  living 
and  true  God.  And  we  do  not  merely  say  ;  That  this 
doctrine,  if  it  is  true,  is  of  the  highest  importance  ;  but 
we  directly  assert,    That  its  being  true,  is  of  the  highest 


Chap.  XIII]  ON  THE  SACRED  SCRIPTURES.  241 

importance  ;  or  that  its  being  tnte,  is  infinitely  prefer- 
AB(,E  to  its  not  being  true;  and  therefore,  that  nothing 
is  inconsistent  with  its  being  true.  For  if  any  thing 
whatever  is  really  inconsistent  with  the  doctrine's  being 
true ;  then  its  being  true  is  of  no  value  or  importance. 
But  the  doctrine,  which  is  now  under  consideration,  im- 
mediately relates  to  that,  which  does,  in  the  very  nature 
of  it,  essentially  imply  all,  that  is  really  valuable  or  im« 
portant,  in  the  universal  system.  For  tp  say  ;  That  a 
Being  of  infinite  perfection  is  nothing,  or  is  of  no  value, 
implies  a  disfct  contradiction  in  terms.  Absolute  per. 
fection,  implying  universal,  immutable,  and  eternal  feli- 
city, is  soriiething  which  is,  in  itself,  infinitely  valuable ; 
that  is,  it  is  infinitely  valuable  to  the  Deity,  to  whom  it  es- 
sentially belongs,  whether  it  is,  or  is  not,  of  any  value  to 
finite  beings*  For,  the  solution  of  the  question  :  Whether 
the  infinite  sum  of  all  possible  good,  whichis  essentially  im- 
plied in  the  universal  system  of  absolute  perfection,  and 
of  which  it  is  the  peculiar  property  of  the  Deity  to  have 
the  original  possession,  can  be  of  any  value  to  those,  who 
belong  to  the  mutable  system,  and  who  have  not  any  ori- 
giuctl  security  of  this  infinite  good ;  intirely  depends  on 
another  leading  doctrine,  which  it  is  the  grand  design  of 
the  sacred  scriptures  to  exhibit  to  view ;  viz.  the  doc- 
trine of  a  Mediator,  Utterly  unavailing  is  a  belief  in  the 
doctrine  of  the  existence  of  one  God,  without  a  practi« 
cal  belief  in  the  doctrine  of  a  Mediator  between  God  and 
man. 

The  scriptures  frequently  mention  Three  distinct  Ob- 
jects of  regard,  as  having  a  subsistence  in  the  Divine 
Nature,     These  are  denominated,  the  Father,  the  Son^, 

G  2 


242  ON  THE  SAGRED  SCRIPTURES.  \l?m  I. 

and  the  Holy  Spirit.  And  these  Three,  since  they  are  aU 
of  the  same  value  and  of  the  same  importance,  consider- 
ed as  being  the  proper  Objects  of  our  special  regard,  in 
the  economy  of  Redemption,  are  said  to  be  one.  They 
are  all  implied  in  one  and  the  same  Being,  and  are  all  of 
the  same  Divine  Nature.  Therefore,  the  doctrine  of 
Three  special  Objects  of  supreme  regard,  subsisting  in 
the  Divine  Nature,  does  not  imply,  That  there  are  Three 
distinct  intelligGnt  Beings.  For  it  is  a  plain  dictate  of 
reason,  and  fully  proved  by  scripture,  that  there  is  but 
only  One  infinite  all-perfect  Being.. ..One  universal,  im- 
mutable, and  eternal  conscious  Mind.  But  then  the  glo- 
rious and  blessed  nature  of  this  one  Being,  is  such,  as 
to  render  him  the  proper  Object  of  a  threefold  regard.... 
Let  us  call  the  v/hole  sum  of  all  that  is  valuable  in  the 
universal  system,  the  heavenly  treasure.  Then 
this  heavenly  treasure  is  something  that  essentially  be- 
longs to  the  Divine  Nature,  and  it  is  that  of  which  the 
Deity  has  an  original,  immutable,  and  eternal  possession* 
It  is  this  inestimable,  this  One  boundless  treasure,  which, 
as  it  relates, to  all  finite  beings,  v/ho  are  capable  of  hap- 
piness, is  the  proper  Object  of  a  threefold  supreme  re- 
gard; that  is;  there  are  three  distinct  things,  respect- 
ing it,  which  are  to  be  brought  into  view ;  and  each  of 
them  demands  supreme  regard. 

First,  the  importance  of  its  being  secured  in  preference 
to  its  being  finally  and  eternally  lost. 

Secondly,  the  practical  possibility  of  its  being  secured. 

Thirdly,  the  absolute  impossibility  of  its  being  lost : 
That  is,  the  actual  security  hsclf. 

These   Three  infinitely  interesting  Objects,  all  belong 
to  the  Divine  Nature  ;  and  each  of  them  is,  by  the  very 


ehftp.XIII]  bN  THE  SACRED  SCRIPTURES.  143 

terms,  made  use  of  to  express  it,  worthy  of  supreme  re- 
gard. For  it  must  be  admitted  ;  That  the  heavenly  trea- 
sure's being  secured,  in  preference  to  its  being  finally 
lost,  is  an  object  of  infinite  importance,  and  therefore 
worthy  of  the  supreme  regard  of  all  beings,  who  are  ca- 
pable of  being  happy.  But  if  its  being  secured  is  pre- 
ferable to  its  being  lost ;  then  it  follows  as  a  direct  and 
immediate  consequence,  that  there  is  a  possibility  of 
its  being  secured.  These  two  grand  Objects,  that  have 
now  been  mentionedj  are  both  present ;  there  is  a  Third, 
which  is  of  the  same  importance  as  the  First  and  Second^ 
which  is  not  present,  but  is  future,  and  remains  to  be  in- 
troduced ;  and  that  is,  the  impossibility  of  the  heavenly 
treasure's  being  lost ;  which  is  the  same  as  the  infallible 
confirmation  of  the  infinite  good. 

Hence  you  may  see,  with  respect  to  the  adorable  Dei- 
ty, the  otie  only  living  and  true  God,  that  such  is  his  glo- 
rious  nature,  as  to  imply  Three  distinct  objects,  every 
one  of  which  is  equally  and  infinitely  worthy  of  supreme 
regard.  With  respect  to  the  Deity,  there  neither  is,  nor 
ever  was,  any  possibility  of  evil :  with  respect  to  him, 
therefore j  the  heavenly  treasure,  which  is  implied  in  his 
blessed  nature,  always  was,  is  now,  and  eternally^ will  be, 
unalterably  secure.  But  with  respect  to  finite  beings, 
who  are  capable  of  happiness,  the  case  is  intirely  differ- 
ent. For,  with  respect  to  them,  there  is  an  original  pos- 
sibility of  infinite  evil,  as  well  as  a  possibility  of  good. 
Therefore,  the  heavenly  treasure,  or  the  infinite  sum  of 
all  good,  is,  previous  to  its  being  actually  confirmed,  con- 
tinually liable  to  be  eternally  lost ;  and  in  the  loss  of  all 
good,  infinite  evil  is  necessarily  implied.  Hence  arises 
a  most  interesting  inquiry  of  the  highest  practical  impor- 


i]44  ON  THE  SACr^ED  SCRlPtURES.  [Part  t^ 

tance  ;  How  is  that  infinite  sum  of  all  good,  which  is 
implied  in  the  Divine  Nature,  to  be  so  confirmed  t^ 
those,  who  have  not  as  yet  been  finally  cut  off  from  all 
happifying  communications  with  the  Deity,  that  it  cani 
never  be  lost,  and  so  that  the  opposite  infinite  evil  can 
never  be  introduced  ?  We  answer  :  There  is  one,  and 
but  only  one,  way  in  which  this  can  ever  be  done  ;  and 
that  is,  by  removing  the  original  possibility,  which  has 
an  immediate  relation  to  the  infinite  good.  This  will 
open  the  way  for  the  immediate  introduction  of  a  new 
possibility,  by  which,  when  it  is  once  introduced,  the  in» 
finite  sum  of  all  good  will  be  unalterably  confirmed  to 
him,  whoever  he  may  be,  in  respect  to  whom,  this  all- 
important  operation  is  performed.  This  new  possibility^ 
which  is  thus  to  be  transmitted  from  the  future  to  the 
present,  is  the  eternal  seal  of  that  glorious  inheritance,  to 
which  every  true  christian  has  a  most  sure  and  infallible 
tide.  The  possibiUty,  which  is  now  present,  does  not, 
in  its  original  state,  imply  any  confirmation  or  security  of 
the  infinite  good  to  which  it  relates.  But  this  original 
possibility,  being  of  the  same  value  as  the  infinite  good 
itself,  is  of  such  a  nature,  that  it  may  be  exchanged  for 
a  NEW  possibility :  or  which  is  the  same,  it  may  be  re- 
newed. And,  in  its  renewed  state,  it  will  have  an  im- 
mediate relation  to  the  infinite  good,  as  before.  And  not 
only  so,  but  it  will  be  inconsistent  with  the  possibility  of 
infinite  evil,  and  will,  therefore,  imply  an  unalterable  con* 
formation  of  all  that  is  valuable.  Hence  it  is,  that  the 
heavenly  treasure,  to  which  every  true  christian  is  enti- 
tle t,  is  represented  as  being  procured  by  the  death  of  the 
Media' o),  and  it  is  called,  ''  Ok^  purchased  possession.'* 
**  For  if,  when  we  were  enemies,  we  were  reconciled  to 


Chap.  XIII.]  ON  THE  SACRED  SCRIPTURES.  245 

God,  by  the  death  of  his  Son  ;  much  more,  being  recon- 
ciled, we  shall  be  saved  by  his  life.  In  whom  also  we 
have  obtained  an  inheritance,  being  predestinated  accor. 
ding  to  the  purpose  of  him,  who  worketh  all  things  after 
the  counsel  of  his  own  will :  that  we  should  be  to  the 
praise  of  his  glory,  who  first  trusted  in  Christ.  In  whom 
ye  also  trusted,  after  that  ye  heard  the  word  of  truth,  the 
gospel  of  your  salvation :  in  whom  also,  after  that  ye  be- 
lieved, ye  were  sealed  with  that  Holy  %)irit  of  prom- 
ise, which  is  the  earnest  of  our  inheritance,  until  the  re- 
demption of  the  PURCHASED  POSSESSION  uuto  thc  praise 
of  his  glory,"  (Rom.  v.  10.   Eph.  i.  11. ....14.) 

That  possibility,  which  is,  in  the  divine  nature,  the  se- 
cond object  of  supreme  regard,  is  the  peculiar  object  of 
all  practical  faith  :  which  is  the  foundation  of  that  kind  of 
exercise,  which  we  call  special  volition.       It  is  the  nature 
of  volition  or  desire,  (which  are  here  used  as  synonymous 
terms)  to  relate  to  the  want  of  the  thing  desired  ;  that  is, 
it  is  the  nature  of  desire  to  produce  the  want  of  its  object. 
Hence  it  is  by  the  exercise  of  practical  faith,  that  the 
want  of  the  possibility,  which  immediately  relates  to  the 
infinite  sum  of  all  good,  is  produced.       In  consequence 
of  which  want,  a  new  possibility  is  transmitted  from  the 
future  to  the  present,  to  supply  the  want  of  the  one,  that 
is  removed :    which  new  possibility,   when  it  becomes 
present  will  have  the  same  relation  to  the  infinite  sum  of 
all  good,  as  there  was  before,  and  will  imply  an  absolute 
and  eternal  confirmation  of  the  infinite  good  to  which  it 
relates.     And  here  it  is  observable  :  That  the  removal  of 
the  original  possibility  of  all  good,   and  the  consequent 
ir.t:  •  'm  tjy^  of  the  new  possibility,  by  which  the  infi- 
nitc  good  is  «uaed   gr   uiiaAterauiy  confirmed,    are,  in 


246  On  the  sacred  SCRPVVRZS.  [Part  h 

scripture  represented  by  the  death  and  resurrec*^ 
TioN  of  the  Mediator.  And  it  is  the  Holy  Spirit  which 
seals  or  confirms,  unto  all  true  christians  the  sum  of  all 
good,  which  is  implied  in  the  nature  of  the  Deity. 
Since  there  is,  in  the  original  state  of  things,  relative  to 
the  mutable  system,  a  principle  of  infinite  good  and  al- 
so a  principle  of  infinite  evil.  Therefore  in  order  that  the 
original  principle  of  evil  may  be  destroyed,  a  new 
principle  must  be  transmitted  from  the  future  to  the  pre » 
senti  But  there  is  no  way,  in  which  this  new  principle 
can  be  introduced,  but  only  in  removing,  by  the  exer- 
cise of  practical  faith,  the  original  principle  of  good. 
"  Knowing  this,  that  our  old  man  is  crucified  with  him, 
that  the  body  of  sin  might  be  destroyed,  that  hence- 
forth we  should  not  serve  sin.  Therefore  being  justi- 
fied by  faith,  we  have  peace  with  God  through  our 
Lord  Jesus  Christ :  by  whom  also  we  have  access  by 
faith,  into  this  grace,  wherein  we  stand,  and  rejoice  in 
the  hope  of  the  glory  of  God.  And  not  only  so,  but 
we  glory  in  tribulation  also,  knowing  that  tribulation 
worketh  patience ;  and  patience,  experience ;  and  expe- 
rience, hope;  and  hope  maketh  not  ashamed,  because 
the  love  of  God  is  shed  abroad  in  our  hearts,  by  the 
Holy  Ghost,  which  is  given  unto  us.  For  when  we 
were  without  strength,  in  due  time  Christ  died  for  the 
ungodly.  Much  more  then,  being  now  justified  by 
his  blood,  we  shall  be  saved  from  wrath  through  him« 
For,  if,  when  we  were  enemies,  we  were  reconciled  to 
God  by  the  death  of  his  Son  :  much  more  being  recon- 
ciled, we  shall  be  saved  by  his  life.  And  not  only  so, 
but  we  also  joy  in  God,  through  our  Lord  Jesus  Christ, 
by  whom  we  huve  now  received  the  atonement.     Elect, 


Jkap.  XIII.3  ON  THE  SACKED  SCRIPTURES.  2M 

according  to  the  foreknowledge  of  God  the  Father, 
through  sanctificat'ion  of  the  Spirit  unto  obedience,  and 
sprinkling  of  the  blood  of  Jesus  Christ;  grace  unto  you, 
and  peace  be  multiplied.  Blessed  .be  the  God  and  Fa- 
ther of  our  Lord  Jesus  Christ,  who  according  to  his  abun- 
dant mercy  hath  begotten  us  again  unto  a  lively  hope,  by 
the  resurrection  of  Jesus  Christ  from  the  dead,  to  an  in- 
heritance incorruptible,  and  undefiled,  and  that  fadeth  not 
away,  reserved  in  heaven  for  you,  who  are  kept  by  the 
po>ver  of  God  through  faith  unto  salvation,  ready  to  be 
revealed  in  the  last  time.  For  we  are  his  workmanship, 
created  in  Christ  Jesus,  unto  good  works  which  God  hath 
before  ordained  that  we  should  walk  in  them.  Where- 
fore remember,  that  ye,  being  in  time  past  Gentiles  in 
the  flesh,  who  are  called  uncircumcision  by  that  which  is 
called  the  circumcision  in  the  flesh  made  by  hands  ;  that 
at  that  time  ye  were  without  Christ  being  aliens  from  the 
commonwealth  of  Israel,  and  strangers  from  the  cove- 
nants of  promise,  having  no  hope  and  without  God  in  the 
world  ;  but  now,  in  Christ  Jesus,  ye,  who  were  some- 
times afar  off*,  are  made  nigh  by  the  blood  of  Christ, 
For  he  is  our  peace,  who  hath  made  both  one,  and  hath 
broken  down  the  middle  wall  of  partition  between  us : 
having  abolished  in  his  flesh  the  enmity,  even  the  law  of 
commandments,  contained  in  ordinances,  for  to  make  in 
himself,  of  twain,  one  new  man,  so  making  peace  ;  that 
he  might  reconcile  both  unto  God  in  one  body  by  the 
cross,  having  slain  the  enmity  thereby.  And  came  and 
preached  to  you  who  were  afar  off",  and  to  them  that  were 
nigh.  For  through  him  we  both  have  an  access  by  one 
Spirit  unto  the  Father.  Now  therefore  ye  are  no  more  stran- 
gers and  foreigTiers,  but  fellow  citizens  with  the  saints, 


248  ON  THE  SACRED  SCRIPTURES.'  [Part  1. 

and  of  the  household  of  God.  This  I  say,  therefore,  and 
testify  in  the  Lord,  that  ye  henceforth  walk  not  as  other 
Gentiles  walk,  in  the  vanity  of  their  mind  :  having  the 
understanding  darkened,  being  alienated  from  the  life  of 
God,  through  the  ignorance  that  is  in  them,  because  of 
the  blindness  of  their  heart ;  who,  being  past  feelirig, 
have  given  themselves  over  unto  lasciviousness  to  work 
all  uncleanness  with  greediness.  But  ye  have  not  so  learn- 
ed Christ :  if  so  be  that  ye  have  heard  him,  and  have 
been  taught  by  him,  as  the  truth  is  in  Jesus  :  that  ye  put 
off,  concerning  the  former  conversation,  the  old  man, 
which  is  corrupt  according  to  the  deceitful  lusts  ;  and  be 
renewed  in  the  spirit  of  your  mind ;  and  that  ye  put  on 
the  new  man,  which  after  God  is  created  in  righteousness 
and  true  holiness.  And  grieve  not  the  Holy  Spirit  of 
God,  whereby  ye  are  sealed  unto  the  day  of  redemption." 

(Rom.  v.  1 11,  vi.  6.  1  Pet.  i.  2 5.  Eph.  ii.  10,.... 

19.  iv,  17,  &c.) 

In  the  passages,  that  have  now  been  cited,  the  Father, 
the  Son,  and  the  Holy  Spirit  are,  in  express  terms,  re-^ 
peatedly  mentioned.  And  that  the  doctrine,  relating  to 
these  Three  glorious  Objects  of  supreme  regard,  is  not 
a  matter  of  mere  speculation,  but  that  it  is  immediately 
interesting,  in  the  highest  degree,  and  of  the  greatest 
practical  importance,  is  evident  from  an  impartial  view 
of  the  nature  of  the  doctrine  itself,  as  well  as  from  the 
consideration,  that  it  is  the  sum  and  substance  of  the 
whole,  that  the  gospel  contains.  By  expunging  this  doc- 
trine from  the  bible,  you  will,  at  once,  divest  that  sacred 
book  of  all  its  real  worth  and  excellence.  But  perhaps 
you  may  be  ready  to  say  ;  That  even  though  you  should 
intirely  discard  this  doctrine,  you  might  notwithstanding, 


ChSp.  XIII 3  ON  THE  SACRED  SCRlPTlJRES.  249 

Still  retain  a  belief  of  the  existence  of  one  God.  Let  this 
be  granted ;  and  then  it  may  be  inquired  ;  What  prac- 
tical use  can  ever  be  made  of  such  a  belief?  You  believe 
in  the  existence  of  one  God ;  and  what  then  ?  What  is 
the  nature  of  this  God,  who  is  the  object  of  your  belief? 
You  cannot  choose  him  for  your  portion,  while  you  deny 
that  there  is  any  thing  in  his  nature,  really  valuable  and 
excellent ;  so  as  to  render  him  the  proper  object  of  your 
choice.  You  cannot  look  to  him  for  any  comfort  or  en- 
joyment while  you  deny,  that  there  is  any  possibility  of 
having  access  to  him  by  faith  and  prayer.  You  cannot 
trust  in  him  for  safety,  while  you  deny,  that  there  is  any 
foundation  in  his  nature  for  his  securing  to  you  the  pos^ 
session  of  any  good,  or  preventing  your  falling  into  a  state 
of  infinite  evil. 

You  are  made  capable  of  enjoying  happiness,  even  a 
happiness  perfect  in  degree,  and  of  endless  duration.  But 
according  to  the  supposition,  which  we  have  admitted, 
for  the  sake  of  just  taking  a  view  of  the  horrid  conse- 
quences,  that  attend  it,  there  is  no  where  in  the  universal 
system,  not  even  in  the  divine  nature,  any  object,  suited 
to  happify  your  soul.  Or  allowing  that  there  is,  in 
the  Deity,  the  whole  sum  of  all,  that  is  Valuable  and  ex- 
cellent, even  to  an  infinite  degree  ;  yet  there  is  no  possi- 
bility  of  your  having  any  access  to  this  supreme  good. 
But  even  granting,  that  there  is  such  a  possibility ;  yet 
there  is,  at  the  same  time,  in  the  opposite  scale,  a  possi- 
bility of  your  falling  into  a  state  of  infinite  evil ;  and 
therefore  a  possibility  of  your  for  ever  losing  the  whole 
sum  of  all  good,  and  of  being  completely  miserable 
through  duration  without  end.     And  amidst  all  this  sur-. 

H2 


^JU  on  THE  SACREt)  SCRIPTURES.  ^Ptxt  1- 

ix)unding  and  impending  danger,  too  great  for  language 
to  express,  or  iinagination  to  concei\^,  which  every  mo- 
ment awaits  yon,  there  is  no  security  to  be  any  wherfc 
found,  in  immensity,  nor  eternity.  How^  unspeakably 
dreadful,  then,  is  your  situation,  with  all  your  belief  in  the 
existence  of  one  God,  while  you  deny  those  all- impor- 
tant properties  of  his  nature,  without  which  your  exis- 
tence is  continually  liable  to  be  rendered  infinitely  worse 
than  nothing  \  For  by  denying,  that  is,  practically  deny- 
ing (whatever  you  may  admit  in  speculation)  those  pecuU 
jar  properties  of  the  Divine  Nature,  and  continuing  to  de. 
ny  them,  only  for  a  short  time,  you  will,  so  far  as  it  relates 
^o  yourself,  effectually  destroy  the  universal  principle  of 
all  good  ;  in  consequence  of  which  nothing  will  remain ^ 
but  an  unalterable  principle  of  evil,  to  take  an  intire  and 
eternal  possession  of  your  soul.  And,  in  this  case,  you 
will  be  utterly  banished  from  all  good,  and  consigned 
over  to  all  evil ;  you  will  absolutely  lose  your  God  ;  even 
the  Father,  Son,  and  Holy  Spirit.  And  when  the  Deity, 
as  to  his  happifying  presence,  wholly  withdraws  himself 
from  you,  never  more  to  return  j  and  while  there  is  no 
one,  in  all  his  boundless  dominion,  to  speak  to  you  one 
comforting  word,  he  will  say,  in  his  parting  and  final  ad- 
dress ;  "  This  is  thy  lot,  the  portion  of  thy  measures  from 
me  ;  because  thou  hast  forgotten  me,  and  trusted  in  false- 
hood." (Jer.  xiii.  25.) 

Hence  you  may  see  that  there  is,  before  the  progress- 
ive state  of  things,  in  the  mutable  system,  to  whiclr  you 
belong,  has  arrived  to  this  awful  crisis,  an  infinite  impor- 
tance of  your  having  a  Saviour,  to  open  the  way  for  the 
introduction  of  an  infallible  security,  against  that  tre- 
mendous consequence,  which,  without  such  security,  most 


'Jiup.  XIIL]  ON  THE  SACRED  SCRIPTURES.  251 

certainly  will,  even  witliin  a  very  short  time,  inevitably 
follow.  The  whole  foundation,  whigh  supports  you,  in 
the  first  stage  of  your  existence,  has  already  begun  to  be 
undermined,  and  is,  every  day,  and  every  hour,  fast  ad- 
vancing towards  a  final  dissolution.  Jf,  therefore,  you 
should  not,  before  the  foundation,  which  has  supported 
you  ifi  time  past,  is  wholly  removed,  lay  up  for  yourself 
(to  use  the  language  of  the  apostle)  "  a  good  foundation 
against  the  time  to  come,  that  you  may  lay  hold  on 
eternal  life,"  you  must  very  soon  meet  with  a  most  dread- 
ful  and  irrecoverable  foil.  To  prepare  the  way  for  your 
final  ruin,  nothing  is  required  above  the  ordinary  course 
of  nature  ;  but,  in  order  to  prevent  it,  a  special  divine 
interposition  is  indispensibly  requisite.  And  by  this  spe- 
cial divine  interposition  is  meant,  the  effectual  influence 
of  the  Holy  Spirit.  This  effectual  influence  is  the  only 
confirming  seal  of  that  inheritance,  which  is  incorrupt- 
ible, and  undefiled,  and  that  fadeth  not  away,  and  which  is 
reserved  in  heaven,  that  is,  subsists  in  the  Divine  Nature,  for 
all  true  believers.  It  must  be  observed  :  That,  as  long  as 
the  principle  of  infinite  evil  remains,  the  heavenly  treas- 
ure will,  from  the  very  nature  of  the  case,  be  insecure, 
and,  therefore,  will  be  continually  liable  to  be  for  ever 
lost.  But  the  original  principle  of  evil  will  always  re- 
main, till  something,  which  is  inconsistent  with  it,  is  ac- 
tually  introduced,  so  as  to  intirely  destroy  it.  Now  the 
original  principle  of  good  is  (before  the  infinite  good  it- 
self is  intirely  and  for  ever  lost)  something  which  is  ca- 
pable  of  being  exchanged  for  a  nevi^  principle  ;  that 
is,  it  is  capable  of  being  removed,  so  as  to  open  the 
way  for  the  introduction  of  a  new  principle.  The  new 
PRINCIPLE,  thus  introduced,  in  consequence  of  the  re- 


252  ON  THE  SACRED  SCRIPTVRES.  J^Pavt  L 

MoVAL  of  the  preceding  one,  is  that,  and  that  only,  which 
will  destroy  the  original  principle  of  infinite  evil.     And 
hence  it  follows :  That  when  the  principle  of  infinite 
good  falls  to  rise  again,  in  a  renewed  state  ;  that  is,  when 
it  is  exchanged  for  die  new  principle  ;  then  the  principle 
of  infinite  evil  (just  as  far  as  it  relates  to  any  individual, 
in  favour  of  whom  this  divine  operation  is  actually  per- 
formed)  will  finally  fall,  to  rise  no  more.     And  thus  the 
new  principle  will  unalterably  confirm  the  infinite  good, 
which  before  was  liable  to  be  lost.     And  therefore,  the 
happy  individual,  who  has  a  special  interest  in  this  all- 
important  affair,  will  have  the  Deity  himself,  with  all  the 
peculiar  properties  of  his  nature,  for  his  boundless  and 
never-failing  portion.     Inexpressibly  happy  are  all  those, 
who  have  been  the  real  subjects  of  this  amazing  change, 
whom  God  "  hath  made  meet  to  be  partakers  of  the  inhe- 
ritance of  the  saints  in  light :  and  hath  delivered  them 
from   THE  POWER   OF   DARKNESS,  and  hath  translated 
them  into  the  kingdom  of  his  dear  Son."  (Col.  i.  12,  13.) 
Who  is  there  that  can  spend  a  moment's  serious  reflec- 
tion on  the  interesting  nature  of  this  change,  and  yet  feel 
indifferent  whether  he  has  actually  experienced  it  or  not  ? 
With  respect  to  any,  who  are,  and  continue  to  be,  of  this 
character,  it  is  certain,  that  they  will  shortly  meet  with  an 

inexpressibly  dreadful  change  in  the  opposite  extreme 

For  there  is  not  only  a  way,  in  which  the  infinite  sum  of 
all  good  may,  if  it  is  seasonably  done,  be  unalterably  se- 
cured ;  but  there  is  also  a  way,  in  which  this  infinite  good, 
as  it  relates  to  finite  imperfect  beings,  may  be  eternally 
lost.  For  in  every  instance,  in  which  there  is  a  possibility 
of  infinite  evil,  and  in  many  instances,  this  is  a  most  serioua 
and  alarming  fact,  it  follows,  from  the  very  nature  of  the 


Chzp.  XIII.]  ON  THE  SACRED    SCRIPTURES.  253 

case,  that  there  is  no  security  of  any  good,  neither  in- 
finite  nor  finite;  In  this  case,  therefore,  there  is  no  true 
peace  nor  safety ;  but  all  good  is  continually  liable  to  be 
lost,  even  irrecoverably  lost  for  ever.  For  it  implies  a 
direct  contradiction  to  suppose  :  That  there  ever  can  be 
the  actual  security  of  any  good,  before  the  original 
principle  of  infinite  evil  is  absolutely  destroyed.  And 
there  is  no  w^ay,  in  the  universal  nature  of  things,  in 
which  this  original  principle  ever  can  be  exterminated, 
but  only  by  giving  up  the  Mediator,  in  exchange  for  the 
Holy  Spirit.  Hence  we  may  see  the  indispensible  neces- 
sity (to  use  the  language  of  scripture)  of  the  death  and 
RESURRECTION  of  tlic  Mediator,  in  order  to  our  being 
delivered  from  a  state  of  spiritual  death,  and  introduced 
into  that  of  eternallife^ 

It  has  been  shown,  that,  previous  to  the  final  loss  of 
infinite  good,  as  it  relates  to  any  one,  who  belongs  to  the 
mutable  system,  there  is  a  way,  in  which  something  may 
be  transmitted  from  the  future  to  the  present,  which  will 
have  such  a  counteractive  influence,  as  to  intlrely  destroy 
the  oritrinal  principle  of  evil ;  in  consequence  of  which, 
the  infinite  sum  of  all  good  will  be  unalterably  confirm- 
ed. What  this  counteractive  influence  is,  and  how  it  is 
to  be  introduced,  has  been  already  explained.  We  shall, 
therefore,  now  proceed  to  observe  :  That,  as  long  as  the 
original  principle  of  evil  actually  remains  unremoved, 
there  is  continual  danger  of  its  being  unalterably  con- 
firmed, by  the  introduction  of  something,  whi;  h  is  intire- 
ly  subversive  of  all  good,  and  attended  with  infinite  evil, 
as  its  necessary  consequence.  If  you  inquire,  what  this 
is  ?  We  answer  ;  it  is  falsehood;  viz.  that  falsehood, 
which  belongs  to  all  those,  who,  by  transgressing  tho 


254  ON  THE  SACaED  SCRIPTURES.  [Parti. 

law,  and  finally  rejecting  the  gospel,  have  completely 
iilled  up  the  nfieasure  of  their  iniquities ;  or,  in  other 
words,  it  is  that  falsehood,  which  belongs  to  every  final- 
ly impenitent  sinner.  And  by  a  finally  impenitent  sin- 
ner, is  meant  any  one,  who  is,  by  death,  introduced  into 
the  eternal  world,  before  the  principle  of  evil,  with  re- 
spect to  him,  has  been  actually  removed,  by  the  counter- 
active influence  of  the  Holy  Spirit.  And  here  it  is  wor- 
thy of  special  observation  :  That,  if  finite  free  agents,  in 
strict  obedience  to  the  moral  law,  had  never  had  any  con- 
nexion with  the  original  principal  of  evil ;  but  had,  ac- 
cording as  they  were  expressly  directed,  referred  that  in- 
tirely  to  the  management  and  disposal  of  the  supreme 
universal  Agent;  then,  no  falsehood,  and  consequently 
no  evil,  would  ever  have  been  introduced.  And  there- 
fore there  would  liave  still  remained  the  same  foundation, 
as  there  was,  in  the  original  state  of  things,  for  the  intire 
and  absolute  removal  of  all  possibility  of  evil.  And  in 
consequence  of  such  a  removal,  the  infinite  sum  of  all 
good,  subsisting  in  the  Divine  Nature,  would  have  been 
unalterably  confirmed  to  all  finite  perceptive  beings,  as 
well  as  to  the  Deity  himself.  And  therefore  the  mutable 
system,  though  it  would  still  have  been  capable  of  being 
continually  enlarged,  by  the  vital  energy  of  the  Holy 
Spirit,  whose  influence  extends  through  all  futurity ;  yet 
amidst  all  its  new  degrees  of  endless,  progressive  improve- 
ment, would  have  perfectly  harmonized  with  the  immutable 
system  of  infinite  perfection  ;  in  this  case,  therefore,  there 
would  have  been  the  whole  sum  of  all  possible  good, 
without  any  evil.  But  it  is  now  for  ever  too  late  to  ad- 
mit, in  its  original  extent,  this  agreeable  supposition ;  be- 
"au.sr,  by  tlic  introduction  of  sin,  and  the  consequent  ac- 


CV.p.  XIII]  ON  THE  SACRED  SCRIPTURES.  25S 

tual  existence  of  natural  evil,  it  has  now  become,  and 
will  always  continue  to  be,  contrary  to  flict.  For  though 
the  case,  with  regard  to  the  immutable  system  of  infinite 
perfection,  and  consequently,  with  regard  to  the  Dcitv» 
considered  in  himself,  is  just  the  same  as  it  would  have 
been,  if  no  evil  had  ever  existed ;  yet  the  mutable  sys- 
tem, as  far  as  it  respects  some  of  the  individual  percep- 
tive beings,  who  belong  to  it,  has,  by  the  final  loss  of  that 
infinite  good,  which,  according  to  the  original  constitu- 
tion of  things,  might  have  been  infallibly  secured,  and 
by  the  introduction  of  tliat  infiinite  evil,  which  might  have 
been  wholly  prevented,  received  an  essential  injury,  be- 
yond all  possibility  of  any  reparation.  But  if  those  in- 
dividual perceptive  beings,  referred  lo,  in  the  case  that 
has  been  mentioned,  have  introduced  no  disorder  into  the 
immutable  system  of  infinite  perfection,  and  therefore 
have  done  no  injury  to  the  Deity,  to  whom  that  system 
peculiarly  belongs ;  then  why  should  he  interfere,  so  as 
to  punish  them,  for  any  thing  they  have  done,  in  that  mu- 
table system,  on  which  his  existence  and  happiness  has 
no  dependence  ?  We  answer;  Though  they  have  not  in- 
jured the  Deity,  in  relation  to  himself;  yet,  as  it  relates 
to  them,  they  have  essentially  injured  him,  even  to  an  in- 
finite degree,  by  intirely  and  eternally  divesting  him  of 
all  the  adorable  and  infinitely  amiable  properties  of  his 
nature.     For : 

First ;  they  cannot  possibly  chuse  him  for  their  happi- 
fying  portion.  Because,  by  transgressing^  the  moral 
law,  and  rejecting  the  gospel,  they  have  opened  the 
way  for  the  introduction  of  that  falsehood,  by  which  the 
original  principle  of  infinite  evil  has  become  unalterably 
confirmed  ;  and  therefore  the  infinite  sum  of  all  good. 


256  ON  THE  SACIIED  SCRIPTURES.  [Pai-i   h 

which  might  have  been  for  ever  secured  to  them,  is  nov/ 
totally  destroyed,  and  irrecoverably  lost.  And  conse- 
quently, there  now  remains  nothing  in  the  nature  of  the 
Deity,  as  he  relates  to  them^  that  can  ever  render  him 
the  object  of  their  choice. 

Secondly ;  the  Deity  can  never  be  the  object  of  their 
desire.  Because  there  is  nothing  in  his  nature,  which 
to  them  can  be  desirable.  There  is  no  possibility  of 
their  leaving  access  to  his  favourable  presence ;  for  the 
principle  of  all  good,  having  utterly  forsaken  them,  no- 
thing remains,  but  only  the  original  principle  of  infinite 
evil.     This  is  their  final  and  eternal  portion^ 

Thirdly ;  since  the  whole  sum  of  all  that  is  valuable 
in  the  universal  system,  is,  in  respect  to  them^  finally 
lost,  and  there  remains  no  possibility  of  its  ever  being 
recovered ;  therefore,  they  never  can  place  any  trust  in 
the  Deity  for  safety.  In  consequence  of  the  infinite  in- 
jury they  have  done  to  his  nature  and  character,  he  is 
become  to  them,  a  God  that  cannot  save.  There  is  no 
place  in  immensitj%  and  no  period  in  eternity,  that  can 
afford  them  any  safety,  vhereby  they  can  ever  be  entitled 
to  happiness  or  freed  from  misery.  They  have  so  in- 
jured the  Deity,  in  his  nature  and  character,  as  to  ren- 
der the  state  of  things  infinitely  worse,  to  them^  than  if 
there  was  no  God,  and  no  existence  in  the  universe. 

There  was,  relative  to  the  mutable  system,  as  we 
have  already  observed,  an  original  principle,  which, 
though  not  evil  in  itself,  yet  was  the  foundation,  with-, 
out  which  evil  could  never  have  actually  existed.  There 
was  a  moral  law,  resulting  from  infinite  benevolence, 
whereby  all  finite  free  agents  were  absolutely  prohibited 
from  forming  any  connexion  with  this  original  principle^ 


fchap.  XIII.]  ON  THE  SACRED  SCRIPTURES.  257 

and  were  directed  to  leave  it    intirely  with  the  Deit}^ 
for  him  to  dispose  of,  that  when  the  proper  time  should 
arri-ve,  it  might  be  wholly  removed  out  of  the  system. 
But  those  wretched  beings,  whose  case   has  been  men- 
tionedy  for  it  infinitely  exceeds  the  power  of  language  to 
give  an  adequate  description  of  it,   have  transgressed  the 
law,  relative  to  the   original  principle  of  evil.      They 
have  not  indeed,  taken  this  principle  out  of  the  hand  of 
the  Deity ;  but  they  have  taken  it  in  his  hand ;  that  is, 
they  have  taken   hold   of  his  power  on  the  forbidden 
side.     And  by  thus  doing,  they  have    opened  the  way 
for  the  introduction  of  that  falsehood,  which  is  incon- 
sistent with  the  infinite  sum  of  all  good,  as  it  relates  to 
them ;  which  falsehood  therefore,  by  destroying  infinite 
good,  has  actually  introduced,  and  unalterably  confirm- 
ed the  existence  of  infinite  evil.     And  therefore  the  ori- 
ginal principle  of  evil,  which,  if  they  had  let  it  intirely 
alone,  could  never  have  done  them  any  harm,  has  now 
taken  fast  hold  of  them,  and  from  its  tremendous  grasp, 
they  can  never  escape.     After  a   due   consideration  of 
what  has  now  been  observed,  it  will  be  impossible  for 
you  to  doubt  whether  there  can  be  such  a  thing  as  sin 
against  God ;   or  whether  finite  beings  can  be  guilty  of 
any  sin  that  implies  an  infinite  evil.     Therefore,  it  is  ev- 
ident, That  though  the  Deity,  considered  in  himself,  is 
absolutely  unchangeable  ;  yet,  considered  with  relation  to 
finite  beings,    there  may  be,    in  some  cases,    an  intire 
change  in  his  whole  nature  ;  viz.  in  the  case  of  those, 
with  respect  to  whom,  in  consequence  of  their  transgres- 
sion of  the  moral  law,  and  rejection  of  the   gospel,  that 
falsehood,  which  is  inconsistent  with  the  infinite  good- 
ness of  the  divine  nature,  has  been  actuallv  introduced. 

I  2 


258  ON  TKii  SACKliB  SCRIPTUliES.  [Pari  1 

And  the  divine  nature,  relatively  considered,  being  once 
wholly  divested  of  all  goodness,  will  be  infinitely  chang- 
ed, w^ithout  any  possibility  of  its  ever  being  restored 
again,  to  its  former  state.  And  the  case,  with  relation 
to  those,  in  respect  to  whom,  such  an  awful  change  has 
taken  place,  will  be  exactly  the  same,  as  if  the  Deity  him- 
self was,  in  reality,  thus  changed.  The  following  exam^ 
pie,  though  it  will  indeed  fall  infinitely  short  of  the  thing 
to  be  exemplified,  may  serve^  notwithstanding,  to  confirm 
the  truth  of  this  observation.  If  your  eyes  were  intirely 
put  out  ;  then  the  case,  with  respect  to  you,  in  particu- 
lar, as  far  as  it  relates  to  the  light  of  the  sun,  would  be 
exactly  the  same,  as  if  the  sun  itself,  that  bright  lumina- 
ry in  the  heavens,  was  totally  extinguished.  Thereforej 
with  regard  to  those  individual  perceptive  beings,  in  re- 
spect to  whom,  all  good  is  totally  intercepted,  by  the  in. 
tervention  of  falsehood,  the  case  is  just  the  same,  as  if 
the  divine  nature  itself  was  intirely  divested  of  all  good- 
ness. The  case  is  just  the  same,  as  if  there  was  no  prin- 
ciple, in  the  universal  system,  but  only  that  of  evil,  with- 
out  any  principle  of  good.  Consequently  those  unhap- 
py beings  can  have  no  intercourse  nor  connexion  with 
those  Three  adorable  Subsistences,  which  constitute  the 
peculiar  glory  and  excellency  of  die  Divine  Nature. 
They  can  have,  in  the  Deity,  no  Father  to  be  a  fountaiu 
or  source  of  happiness  ;  no  Son  to  be  a  Redeemer  to 
open  a  way  for  support  or  safety  ;  and  no  sanctifier  to  af- 
ford any  security  by  the  communication  of  any  comfort- 
ing, or  vital  influence.  Previous  to  the  awful  crisis,  when 
falsehood  had  confirmed  the  principle  of  infinite  evil, 
lliere  was,  as  the  apostle  has  declared,  a  foundation  "  for 
tlie  remission  of  sins,  that  arc  past,  through  the  forbear- 


v..!.ap.  Kill  ]  ON  THE  SACRED  SCRIPTURES.  259 

ance  of  God ;"  but  now,  thai  foundation,  being  intirely 
and  for  ever  removed,  ''  there  remaineth  no  more  sacri. 
fice  for  sins."     False  perception,  having  now  taken  lull 
possession  of  the  past,  and  extending  its  whole  influence 
to  the  preseiit,   will  always  continue  to  operate,  with  in- 
creasing strength,  till  eternity  itself  is  exhausted,  by  flow- 
ing  in  an  endless  series  of  successive  moments  of  time 
from  the  future  to  the  present,  and  from  the  present  to  the 
past.     And,  therefore,  this  amazing  operation,  for  ever 
acquiring  new  degrees  of  force,  will  be  performed  with- 
out any  intermission,  till  the  past  becomes  a  boundless 
ocean.     This  is  what  is,   in  the  figurative  language  of 
scripture,  represented  by  "  the  bottomless  pit,"  and  "  the 
lake  that  burns   with  fire  and  brimstone,"    (Rev.  ix.  2. 
xxi.  8.)  We  shall,  therefore,  now  leave  these  wretched 
victims  of  eternal  vengeance,  since  tlieir  case  has  already 
become  utterly  helpless  and  hopeless,   and  return  to  the 
consideration  of  the  infinite  importance  of  the  doctrine 
of  the  Mediator,  to  those  who  yet  remain  in  a  probation- 
ary state.     We  have  already  observed  :    That  there  are, 
in  the  original   state  of  things,  relative  to  the  mutable 
system,  a  principle  of  eternal  life,  and  also  a  principle  of 
eternal  death.     The  original  principle  of  eternal  life  is 
of  such  a  nature,  that  it  is  capable  of  being  exchanged 
for  a  new  principle,  by  the   counteractive   influence  of 
which,  when  it  is  actually  transmitted  from  the  future  to 
the  present,  the  original  principle  of  eternal  death  will 
be  destroyed.     But  if  this  all-important  exchange  should 
not  be  seasonably  made  ;  then  sin,  which  has  already  be- 
gun to  operate,  will  shordy  finish  its  work,  by  introduc- 
ing into  the  mental  system,  a  perfect  degree  of  falsehood  ; 
by  which  fldsehood,  thus  introduced,  the  principle  af  al! 


260  ON  THE  SACRED  SCRIPTURES.  [Part  1 

life  will  be  absolutely  excluded,  and  consequently  tlie 
principle  of  eternal  death  will  be  unalterably  confirmed ; 
and  being  once  confirmed,  it  will  for  ever  maintain,  over 
the  wretched  soul,  to  which  it  immediately  relates,  it$ 
merciless  dominion ;  in  which  case  the  soul  will  be  ut-: 
terly  lost  beyond  all  possibility  of  recovery. 

The  all-  important  exchange,  which,  in  the  exercise  of 
practical  faith,  is  made  by  the  removal  of  the  original 
principle  of  life,  and  the  consequent  introduction  of  the 
new  principle,  by  the  counteractive  influence  of  which 
the  destroyer  is  destroyed,  is  represented,  as  we  have 
said,  in  the  sacred  scriptures  by  the  death  and  resurrec- 
tion of  the  Mediator.  Hence  it  is,  that  the  Mediator,  by- 
dying  and  rising  again,  completely  conquers  the  original 
principle  of  death  ;  and  thus  infallibly  secures,  to  all,  who 
are  miited  to  him,  eternal  life.  For  the  original  principle 
of  infinite  evil  being  once  destroyed,  the  whole  founda- 
tion of  that  inconceivably  dreadful  prison,  which  sin  had 
begun  to  build  for  the  eternal  confinement  of  the  soul,  will 
be  intirely  and  absolutely  overthrown  ;  and  therefore  all 
whom  '*  the  Son  makes  free,  are  free  indeed."  (John  viii. 
36.)  But  if  sin  is  left  to  finish  the  work,  which  it  has  al- 
ready begun,  and  no  effectual  counteractive  influence  is 
transmitted  from  the  future  to  the  present ;  then  it  will 
be  but  a  short  time,  before  all  good  will  be  intirely  ex- 
cluded, and  consequently  all  evil  will  take  the  absolute 
and  eternal  possession  of  the  soul.  And,  in  this  case,  it 
will,  instead  of  being  supported  by  the  vital  influence  of 
the  Holy  Spirit,  that  inhabits  a  future  eternity,  always  be 
under  the  absolute  dominion  of  false  perception,  for  ever 
extending  its  deadly  influence  from  the  past  to  the  pr^t 
sent. 


ph^p.  :j?ni.3         ON  THE  sacreS^  scriptures.  Q61 

Hence  you  may  see,  that  the  doctrine,  which  relates  to 
ihe  exchange  of  the  original  principal  of  life,  for  that  new 
principle,  by  which  the  possibility  of  all  evil  is  to  be  de- 
stroyed, is,  of  all  other  doctrines  the  most  important. 
And  this  doctrine,  in  order  that  it  might  powerfully  engage 
the  attention,  and  deeply  interest  the  feelings  of  all  ranks 
and  orders  of  men,  even  those  of  the  lowest  capacity,  has 
been  exemplified,  in  such  a  manner,  accoiding  to  the 
authentic  account,  transmitted  to  us  in  the  sacred  writings, 
as  to  bring  the  grand  object,  to  which  it  relates,  within 
the  immediate  view  of  the  senses.  In  order  to  show  the 
yiature  of  this  exemplification  it  will  be  necessary  to  obv 
serve  : 

J .  That  all  our  knowledge  of  intellectual  objects  is  ob- 
tained by  suBSTiTUT  I  ON  ;  that  is,  by  the  substitution  of 
words  or  things,  for  the  intellectual  objects  thernselyes. 
It  must  also  be  observed ; 

2.  That  any  word,  or  any  particular  thifig,  when  it  is 
substituted  for  an  intellectual  object,  is  really  the  same 
as  the  object  for  which  it  is  substituted  ;  that  is,  the  sub- 
stituted word  is  so  united,  as  to  become  one  with  its  ob- 
ject. 

Hence  we  may  truly  ascribe  to  the  substituted  w^ord  or 
thing  all  the  properties,  which  really  belong  to  the  object 
itself  to  which  the  word,  by  substitution,  is  united.  The 
reason  is,  because  the  word,  not  indeed  considered  absolute- 
ly in  itself,  but,  considered  as  being  substituted  for  an  in- 
tellectual object,  is  really  the  same  as  the  object,  for  which 
it  is  substituted.  It  is  on  this  principle  that  words  acquire 
all  their  weight,  value,  and  importance.  Thus  the  word 
Jehovah,  for  instance,  considered  absolutely  in  itself,  as 
being  nothing  but  a  mere  wordy  consisting  ot  certain 


262  ON  TilE  SACRED  SCRIP rUllES.  [Part  I. 

particular  marks  or  characters,  impressed  on  paper,  or  a 
mere  sound  uttered  by  the  voice,  is  of  no  special  value 
or  importance  ;  but  considered  as  being   the  same  as  a 
real  and  most  important  intellectual  object ;  viz.  a  being 
of  infinite  perfection,  the  Creator  of  all  worlds,  and  the 
Supreme  Governor  of  the  universe,  it  is  of  infinite  im- 
portance.    Hence  it  follows  ;  That  words  have  a  twofold 
nature,  with  respect  to  which,   there  is  a  perfect  distinc- 
tion.    Thus,  in  the  instance,  that  has  been  already  pro- 
duced ;  tlie  word  Jeho va  h,  considered  in  itself,  is  a  par- 
ticular, finite,  sensible,  object,  which  presents  itself  to  the 
eye  or  the  ear  according  as  it  is  written  or  spoken ;  but, 
considered  in  character  of  a  substitute,  for  that  ado- 
rable Being,  who  is  absolutely  perfect  in  himself,  and  is  the 
glorious  Author  of  all  finite  existence,  it  is  of  an  infinite- 
ly different  nature  from  any  finite  object  whatever. 
Thus  it  is  evident,  that  words  being  substituted  for  intel- 
lectual objects,  are  really  the  same,  and  have  all  the  same 
properties  as  the  objects  themselves.     Words,  consider- 
ed by  themselves,  intirely  separate  from  all  intellectual 
objects,  are  nothing  but  words  ;    nothing  but  mere  writ- 
ten characters  or  vocal  sounds ;  but  when  they  are  sub- 
stituted for  intellectual  objects,  they  are  of  an  essential- 
ly different  nature  from  what  they  are,  considered  simply 
in  themselves.     What  relates  to  the  names  of  particular 
sensible  objects  is  something,  that  falls  under  a  very  dis- 
tinct consideration,  which,  as  it  cannot  properly  be  intro- 
duced here,  will  be  reserved  for  another  place. 

Separate  all  the  words  in  the  bible  from  those  infinite- 
ly important  intellectual  objects,  for  which  the  words  are 
now  substituted,  and  consider  them  as  being  nothing  but 
mere  words  of  a  certain  particular  shape  or  sound  ;  and 


Chap.XIIL]  ON  THE  SACRED  SCRIPTURES.  263 

then,  though  the  bible  would  still  be  of  the  same  exter- 
nal form  and  size,  as  before,  yet  it  would  be  wholly  divest- 
ed of  all  its  special  value  and  importance.  This  is  an 
evident  proof  that  words,  substituted  for  intellectual  ob- 
jects, are  of  an  essentially  different  nature  from  what 
they  are,  considered  in  themselves.  As  a  confirmation  of 
this,  numerous  instances  might  be  produced  from  the  sa- 
cred  writings  ;  we  will  just  mention  some  of  this  kind. 
**  In  Judah  God  is  known,  his  name  is  great  in  Israel. 
His  NAME  shall  endure  for  ever :  his  name  shall  endure 
as  long  as  the  sun  :  and  all  men  shall  be  blessed  in  him  : 
all  nations  shall  call  him  blessed.  Blessed  be  the  Lord 
God,  the  God  of  Israel,  who  only  doth  wonderous  things. 
And  blessed  be  his  glorious  name  for  ever  :  And  let  the 
whole  earth  be  filled  with  his  glory.  Nevertheless  he 
saved  them  for  his  name's  sake:  that  he  might  make 
his  mighty  power  to  be  known.  He  sent  redemption  un- 
to his  people,  he  hath  commanded  his  covenant  for  ever  : 
holy  and  reverend  is  his  name.  But  kt  all  those  that 
put  their  trust  in  thee  rejoice  :  let  them  ever  shout  for 
joy  ;  because  thou  defendest  them  ;  let  them  also  that 
love  thy  name,  be  joyful  in  thee.  I  will  praise  the  Lord 
according  to  his  righteousness :  and  will  sing  praise  to 
the  name  of  the  Lord  most  high.  For  God  will  save 
Sion  and  will  build  the  cities  of  Judah  :  that  they  may 
dwell  there,  and  have  it  in  possession.  The  seed  also  of 
his  servants  shall  inherit  it :  and  they  that  love  his  name 
shall  dwell  therein.  Give  unto  the  Lord  the  glory  due 
unto  his  NAME  :  worship  the  Lord  in  the  beauty  of  ho- 
liness.  O  ma2;nify  the  Lord  with  mc%  and  let  us  exalt 
his  NAME  together.     For  thou,  O  God,  hast  heard  my 


264  OIJ  THE  SACRED  SCRIPTURES.  [Part  i 

VOWS."  (Psal.  Ixxvi.  1.  Ixxii.  17.  cxl.  9.  cvi.  8.  v.  11, 
Ixix.  35.  xxix.  2.  xxiv.  3.! 

From  the  passages,  that  have  been  cited,  with  a  vast 
variety  of  others,  which  might,  if  occasion  required,  be 
produced,  it  is  very  evident,  that  names,  being  substi- 
tuted for  intellectual  objects,  are  of  an  essentially  differ- 
ent nature  from  what  they  are,  considered  in  themselves^ 
as  being  nothing  but  mere  words,  consisting  in  a  particu- 
lar set  of  letters  and  syllables.  And  this  observation  will 
apply,  not  only  with  respect  to  the  name  of  the  Supreme 
Being,  according  to  the  instances  that  have  now  been 
given,  but  also  with  respect  to  the  names  of  any  other 
objects,  that  belong  to  the  intellectual  system.  Such 
names,  therefore,  are  not  to  be  regarded  merely  accord- 
ing to  what  they  are,  simply  considered  in  themselves, 
but  according  to  the  real  nature  of  the  respective  objects^ 
with  which  the  names  are,  bt/  substitutiony  united*  Thus, 
for  instance,  we  do  not  pay  any  special  regard  to  the  par  • 
ticular  shape  or  sound  of  the  word  or  name,  whatever  it 
may  be,  which  is  substituted  for  that  wonderful  principle 
of  perception,  of  \vhich  we  all  have  an  irresistible  con- 
sciousness, when  it  is  called,  "  a  spirit,"  "  the  mind,"  or 
"  the  soul,"  &G.  but  it  is  the  perceptive  principle  itself^ 
for  which  the  name  is  substituted,  and  with  which,  the 
name,  being  thus  substituted,  is  really  united,  which  isj 
in  this  case,  the  direct  object  of  our  regard.  Hence  it  is 
evident:  That  the  doctrine  of  substitution,  is  of  the 
greatest  importance  ;  for  it  is  by  words  or  names,  which, 
by  substitution,  become  perfectly  united  with,  and  there- 
fore assume  the  real  nature  of,  their  respective  objects^ 
that  we  are  enabled  to  hold  an  intercourse,  and  carry  on 
a  correspondence,  with  the  intellectual  world.  This  ama- 


chap.  XIII.]  ON  THE  SACRED  SCRIPTURES.  265 

sing  contrivance,  is  the  result  of  infinite  wisdom  and 
goodness ;  without  this,  we  should  never  have  been  able 
to  have  extended  our  views  beyond  the  objects  of  sense. 
And  for  the  purpose  of  more  fully  illustrating  and  con- 
firming this  interesting  subject,  relative  to  the  nature  and 
importance  of  substitution,  we  shall  now  adduce  some 
additional  passages,  from  the  sacred  writings.     "  I  wait 
for  the  Lord,  my  soul  doth  wait,  and  in  his  word  do  I 
hope.     Let  Israel  hope  in  the  Lord ;  for  with  the  Lord 
there  is  mercy,  and  with  him  is  plenteous  redemption.... 
My  soul  fainteth  for  thy  salvation:  but  I  hope  in  thy 
WORD.     Mine  eyes  fail  for  thy  w^ord,  saying.   When 
wilt  thou  comfort  me?    Thy  word  is  very  pure,  there- 
fore thy  servant  loveth  it.     Thy  word  is  true  from  the 
beginning,  and  every  one  of  thy  righteous  judgments 
endureth  for  ever.  The  grass  withereth,  the  flower  fadelh  ; 
but  the  WORD  of  our  God  shall  stand  for  ever.     For  this 
cause  also  we  thank  God  without  ceasing,  because  when 
yc  received  the  word  of  God,  which  ye  heard  of  us,  ye 
received  it  not  as  the  word  cf  men,  but  (as  it  is  in  truth) 
the  WORD  of  God,  which  worketh  effectually  also  in  you 
that  believe.     Being  born  again,  not  of  corruptible  seed, 
but  of  incorruptible,  by  the  word  of  God  which  liveth 
and  abideth  for  ever.     For  all  flesh  is  grass,  and  all  the 
glory  of  man  as  the  flower  of  grass.     The  grass  wither- 
ethand  the  flower  thereof  fadethaway  :  but  the  word  of 
the  Lord  endureth  for  ever."    (Psal.  cxxx.  5.  cxix.  82, 
140,  150.  Isa.  xl.  8.    I  Thess.  ii.  13.    i  Pet.  i.  23.) 

Similar  citations,  from  the  sacred  writings,  might  easily 
be  multiplied ;  but  those,  that  have  already  bcf  n  made, 
are  sufficient  to  show  the  important  distinction  subsisting 
'^twcen  words,  when  they  are  considered  merely  as  be- 

K2 


2.6t)  ON  THE  SACRED  SCRIPTURES.  [J'art  I. 

ing  what  they  are  in  themselves,  composed  only  of  letter^ 
and  syllables,  arranged  in  a  certain  order,  which  composi- 
tion and  arrangement  can  be  directly  perceived  by  the 
eye  or  the  ear;  and  when  they  are  substituted  for 
those  invisible  reahties  of  the  intellectual  world,  which 
can  never  be  the  object  of  the  external  senses.  But  only 
a  very  small  degree  of  reflection  is  requisite  to  impress 
the  mind  with  a  full  conviction,  that  words,  in  the  latter 
case,  are  of  an  essenti  dly  diffc^rent  nature  from  what  they 
are  in  the  former.  Nothing,  therefore,  can  be  more  evi- 
dent,  than  that  ivords  have  a  twofold  nature,  respecting 
which  there  is  the  greatest  and  most  important  distinctiof^, 
especially,  in  those  instances  that  have  been  produced..... 
And  such  is  the  nature  of  substitution,  that  it  will  extend 
not  only  to  words,  but  also  to  any  other  sensible  objects. 

Under  the  Jewish  dispensation,  a  great  variety  of  things, 
that  were  visible  to  the  natural  eye,  were  substituted  for 
spiritual  objects.  Particularly  the  sacrifices  of  beasts 
and  birds  ;  also  the  various  things  belonging  to  the  taber- 
nacle  and  the  temple :  "  Wherein  was  the  candlestick, 
and  the  table,  and  the  shew-bread  f  which  is  called  the 
sanctuary.  And  after  the  second  vail  the  tabernacle, 
which  is  called  the  Holiest  of  all ;  which  had  the  golden 
censer,  and  the  ark  of  the  covenant,  overlaid  round  about 
with  gold,  wherein  was  the  golden  pot,  that  had  manna^ 
and  Aaron's  rod,  that  budded,  and  the  tables  of  the  cove- 
nant^ and  over  it  the  cherubims  of  glory  shadowing  the 
mercy -seat;  of  which  we  cannot  now  speak  particularly ." 
(Heb.  ix.  2....5.) 

Thus,  various  visible  objects  of  sense,  were  from  time 
substituted  lor  the  invisible  realities  of  the  intellectual 
world,  till  the  grand  era,  to  which  all  the  preceding  sub- 


Chip.  XIII.]  ON  THE  SACRED  SCRIPTURES.  267 

stitutions,  relating  to  the  glorious  economy  of  redemp. 

tion,  had  a  special  reference,  at  length  arrived;  when 

Christ  Jesus,  which  is,  being  interpreted,  the  anointed 

Saviour,  made  his  appearance  in  tlie  world.     He,  consid- 

ered  as  man,  had  a  proper  human  nature  ;  and,  consid- 

cred  as  being  a  substitute  for  the  Second  adorable  Ob« 

ject  of  supreme  regard,  in  the  nature  of  the  Deity,  he  had 

a  real  divine  nature ;  he  had,   therefore,  two  perfectly 

distinct  natures.     ''  And  his  name  is  called.  The  Word 

of  God."  (Rev.  xix.  13.)     '^  In  the  beginning  was  the 

Word,  and  the  Word  was  with  God,  and  the  Word  was 

God.     The  same  was  in  the  beginning  with  God.     All 

things  were  made  by  him ;  and  without  him  was  not  any 

thing  made,  that  was  made.     In  him  was  life,  and  the 

life  was  the  light  of  men.      And  the  light  shineth  in 

darkness,    and    the    darkness   comprehended    it  not 

There  was  a  man  sent  from  God,  whose  name  was 
John  :  the  same  came  for  a  witness,  to  bear  witness  of 
the  Light,  that  all  men  through  him  might  believe.  He 
was  not  that  Light,  but  was  sent  to  bear  witness  of  that 
Light.  That  was  the  true  Light,  which  lighteth  every 
man  Uiat  cometh  into  the  world.  He  was  in  the  world^ 
and  the  v/orld  was  made  by  him,  and  the  world  knew  him 
not.  He  came  unto  his  own,  and  his  own  received  him 
not.  But  as  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God,  even  to  them  that  be. 
lieve  on  his  name  :  who  were  born,  not  of  blood,  nor  of 
the  w411  of  the  flesh,  nor  of  the  will  of  man,  but  of  God. 
And  the  Word  was  made  flesh  and  dwelt  among  us  (and 
we  beheld  his  glory,  the  glory  of  the  only  begotten  o^ 
the  Father)  full  of  grace  and  truth."  (John  i..  I..,.  14.) 


268  ON  THE  SACRED  SCRIPTURES.  [Part  I 

The  twofold  character  of  Christ,  as  being  human  and 
divine^  is  repeatedly  and  expressly  mentioned  in  the  sa- 
cred writings.  This  is  30  evident,  as  to  render  it  unne- 
cessary to  multiply  citations  in  confirmation  of  it ;  two 
or  three,  however,  will  be  produced.  "  And  Jesus  in- 
creased in  wisdom  and  stature  and  in  favour  with  God 
and  man.  And  on  the  morrow  when  they  came  from 
Bethany  he  was  hungry.  And  seeing  a  fig. tree  afar 
off,  having  leaves,  he  came,  if  haply  he  might  find  any 
thing  thereon  :  and  when  he  came  to  it,  be  found  nothing 
but  leaves  ;  for  the  time  of  figs  was  not  yet.  He  left 
Judea  and  departed  again  into  Galilee.  And  he  must 
needs  go  through  Samaria.  Then  cometh  he  to  a  city 
of  Samaria,  which  is  called  Sychar,  near  to  a  parcel  of 
ground  that  Jacob  gave  to  his  son  Joseph.  Now  Jacob's 
well  was  there.  Jesus  therefore  being  wearied  with 
his  journey,  sat  thus  on  the  well.  And  it  was  about  the 
sixth  hour.  Then  cometh  a  woman  of  Samaria  to  draw 
water.  Jesus  saith  unto  her,  Qive  me  to  drink.  And  iix 
the  morning,  rising  up  a  great  while  before  day,  he  went 
out  and  departed  into  a  solitary  place,  and  there  pray- 
ed. And  being  in  an  agony,  he  prayed  more  earnestly  : 
and  his  sweat  was  as  it  were  great  drops  of  blood  falling 
down  to  the  ground.  And  no  man  taketh  this  honour 
unto  himself,  but  he  that  is  called  of  God,  as  was  Aaron  : 
so  also  Christ  glorified  not  himself  to  be  made  a  high 
priest ;  but  he  that  said  unto  him,  Thou  art  my  Son,  to- 
day have  I  begotten  thee  :  as  he  saith  also  in  another 
place.  Thou  art  a  priest  for  ever,  after  the  order  of  Mel- 
chisedec :  who  in  the  days  of  his  flesh,  when  he  had  of- 
fered up  prayers  and  supplications,  with  strong 
CRYING  and  tears,  unto  him  that  was  able  to  save  hiii^ 


chap   Xlli]  ON  THE  SACRED  SCRIPTURES.  269 

froin  death,  and  was  heard  in  that  he  feared.  But  Jesus 
answered  them,  My  Father  v/orketh  hitherto  and  I  work. 
Therefore  the  Jews  sought  the  more  to  kill  him,  because 
lie  had  not  only  broken  the  sabbath,  but  said  also.  That 

God  was  his  Father,  making  himself  equal  with  God 

Then  answered  Jesus  and  said  unto  them,  Verily,  verily 
I  say  unto  you,  The  Son  can  do  nothing  of  himself,  but 
what  he  seeth  the  Father  do.  I  can  of  mine  own  self  do 
nothing ;  as  I  hear  I  judge ;  and  my  judgment  is  just : 
because  I  seek  not  mine  owii  will,  but  the  will  of  the 
Father,  who  hath  sent  me,  If  I  bear  witness  of  myself 
my  witness  is  not  true.  There  is  another  that  beareth 
witness  of  me,  and  I  know  that  the  witness,  which  he 
beareth  of  me  is  true.  If  ye  loved  me  ye  would  rejoice 
because  I  said,  I  go  unto  the  Father  :  for  my  Father  is 
GREATER  than  I."  (Luke  ii,  52.  Mark  xi.  12.  John  iv, 
3.,..7.  Mark  i.  35.  Luke  xxii.  44.  Heb.  v.  4... .7.  John 
V.  17... .19.  30....32.  and  xiv.  28.  See  also  Luke  vi.  12.) 
From  the  passages  that  have  now  been  cited,  the  evi- 
dence is  too  plain  to  be  resisted,  that  Christ  possessed  a 
proper  human  nature^  considered  as  being  an  individual 
man,  who  made  his  personal  visible  appearance  to  the 
Jews ;  and  who,  in  a  strict  literal  sense,  lived  and  died^ 
among  them,  and  on  the  third  day  after  his  death,  arose 
from  the  dead.  We  shall  now  proceed  to  produce  a  fev/ 
passages,  from  which  it  will  appear  to  all  who  examine 
them  with  strict  and  impartial  attention,  equally  evident, 
that  this  dignified  and  illustrious  personage,  considered 
in  his  syBSTiTUTiONAL  CHARACTER,  truly  had  a  di- 
VINE  NATURE.  And  that  he  is  therefore,  the  only  Me- 
diator  between  God  and  man ;  and  consequently,  that 
oa  him  intirely  dqpends  our  eternal  salvation  from  sin 


270  ON  THE  SACRED  SCRIPTURES.  fPart  I. 

and  endless  misery.  For  it  is  certain,  that  all  life  wholly 
depends  on  the  original  principle  of  life ;  but  the  man 
Christ  Jesus,  is,  by  substitution,  the  very  same  as 
this.  ORIGINAL  principle;  he  is,  therefore,  the  only 
•Saviour.  Hence  it  follows  ;  That  he  is  the  way,  and  the 
truth,  and  the  life  :  no  man  cometh  to  the  Father  but 
by  him.  (Joh.  xiv.  6.)  "  The  Father  loveth  tlire  Son, 
and  hath  given  ail  things  into  his  hand.  He  that  belie v- 
eth  on  the  Son,  hath  everlasting  life  :  and  he  that  believ- 
eth  not  the  Son  shall  not  see  life  :  but  the  wrath  of  God 
abideth  on  him.  For  as  the  Father  raiseth  up  the  dead, 
and  quickeneth  them  ;  even  so  the  Son  quickeneth  whom 
he  will.  For  the  Father  judgeth  no  man  :  but  hath  com- 
mitted all  judgment  unto  the  Son :  that  all  men  should 
honour  the  Son  even  as  they  honour  the  Father.  He 
that  honoureth  not  the  Son,  honoureth  not  the  Father 
who  hath  sent  him.  For  as  the  Father  hath  life  in  him- 
self, so  hath  he  given  to  the  Son  to  have  life  in  himself: 
and  hath  given  him  authority  to  execute  judgment  also, 
because  he  is  the  Son  of  man.  Then  the  eleven  disci- 
ples went  away  into  Galilee,  into  a  mountain  where  Jesus 
had  appointed  them.  And  when  they  saw  him,  they 
worshipped  him  :  but  some  doubted.  And  Jesus  came 
and  spoke  unto  them,  saying.  All  power  is  given  unto  me 
in  heaven  and  on  earth."  (John  iii.  35.  v.  21.  Matth. 
xxviii.  16.) 

From  the  observations  that  have  been  made,  together 
with  the  various  passages  that  have  been  cited  from  the 
sacred  scriptures,  it  must  appear  evident  to  all,  who  are 
not  blinded  by  falsehood,  and  "  hardened  through  the  de- 
ccitfulness  of  sin/'  to  a  degree  beyond  the  power  of  Ian- 
gtiage  to  express,  that  '^  there  is  Ono,  God  and  One  Me- 


Chap  ZIII.]  ON  THE  SACRED   SCRIPTURES.  271 

dilator  between  God  and  man,  the  man  Jesus  Christ ;'' 
(I  Tim.  ii.  5.)  and  that  this  Mediator  is  the  Second  of 
the  Three  Objects  of  supreme  regard,  each  of  which  has 
a  distinct  subsistence  in  the  Divine  Nature.  The  First 
of  these  Three  glorious  Subsistences  implies  tlie  infinke 
sum  of  all  good,  relative  to  all  those,  who  are  not  already- 
cut  olT  from  all  happifying  communications  from  the  ' 
Deity.  The  Second  is  the  only  foundation  of  secur- 
ing this  infinite  good.  And  the  Third  is  the  security 
ITSELF,  by  which-  the  infinite  good  is  to  be  infallibly  and 
eternally  confirmed  or  sealed,  to  those,  who,  by  the 
previous  exercise  of  practical  faith,  have  become  actual- 
ly united  to  the  Mediator. 

As  various  visible  objects  were,  by  divine  appoint- 
ment, substituted  for  spiritual  things,  relating  to  the  grand 
economy  of  redemption,  previous  to  the  incarnation^ 
death,  and  resurrection  of  the  Saviour ;  so  certain  visi- 
ble objects  have  been  divinely  appointed,  as  substitutes, 
for  the  purpose  of  perpetuating  the  remembrance  of  that 
great  event.  The  sacred  memorials,  to  which  we  now 
refer,  are  baptism  and  the  Lord's  supper.  These  are  de- 
signed to  isnpress  the  mind  with  a  deep  and  solemn  sense 
of  the  absolute  necessity  of  the  regenerating  influences 
of  the  Holy  Spirit,  in  order  to  sanctify  the  soul  and  de- 
liver it  from  the  power  and  dominion  of  sin  ;  and  also  to 
exhibit  a  continual  and  affecting  view  of  the  Mediator^ 
as  being  the  whole  life,  the  food  and  nourishment  of  the 
soul,  without  which  it  must  inevitably  languish  and  die. 
Hence  it  is  of  infinite  importance,  that  the  Mediated 
should  always  be  kept  in  view ;  therefore,  his  followers 
have  been  directed  and  commanded,  to  form  themselves 
hito  a  standing  society,  denominated,  *'  I'he  Churcli  ^ 


27^  ON  THE  SACRED  SCRll^TUIinS,  [Part  1 

Christ,"  that  they  may  remahi  through  all  succeeding  ageg^ 
till  the  final  consummation  of  all  things,  "  the  salt  of  the 
earth,"  and  "  the  light  of  the  world."  (Matth.  v.  13, 14.) 
The  actual  security  of  eternal  happiness  necessarily 
implies  a  previous  foundation  for  such  happiness  to  be 
actually  secured ;  and  this  foundation  is  the  Mediatorc 
**  For  other  foundation  can  no  man  lay  than  that,  which 
IS  laid,  which  is  Jesus  Christ."  (I  Cor.  iv.  11.)  Ii  is  ev- 
ident, therefore^  that  according  to  the  Order  of  things  in 
the  divine  economy  of  redemption,  there  is  no  security 
(notwithstandhig  there  being  a  foundation  for  it)  previous 
to  the  exercise  of  faith  in  the  Mediatorc  "  That  we 
should  be  to  the  praise  of  his  glory,  who  first  trusted  in 
Christ.  In  whom  ye  also  trusted  after  that  ye  heard  the 
word  of  truth,  the   gospel  of  your  salvation ;  in  whom 

also,     AFTER    THAT     YE    BELIEVED,    ye    WerC  SEALED, 

with  the  Holy  Spirit  of  promise."  (Eph.  i.  12,  13.) 

But  if  you  have  not  sufficiently  attended  to  the  preced- 
ing observations,  you  will,  perhaps,  think  it  strange,  that 
it  should  be  requisite  to  remove  the  original  foundation 
of  security  in  order  to  open  the  way  for  the  introduction 
of  the  actual  security  itself;  or  in  the  language  of  scrips 
ture ;  that  Christ  should  die,  in  order  to  procure  that  ef^ 
fectual  counteractive  influence  of  the  Holy  Spirit,  by 
which  the  destroyer  is  to  be  destroyed.  Let  it  be  re« 
membered,  then,  that,  in  the  original  state  of  things,  re- 
lative  to  the  mutable  systejn,  there  is  a  xtdX  foundation  ior 
security  previous  to  there  being  any  actual  security.  The 
original  foundation,  therefore,  docs  not,  in  itself,  imply 
any  security.  It  is,  however,  of  such  a  nature,  that  it 
may  be  exchanged  for  that,  in  which,  when  \t.  is  once 
transmitted  from  the  future  to  the  present,  infallible  seen- 


ChSp.  Xin.3  ON  THE  SACRED  SCRIPTURES.  273 

Hty  will  be  actually  implied.  But,  in  order  to  open  the 
way  for  the  introduction  of  the  security,  the  original 
foundation  must  be  removed.  Let  it  also  be  remember- 
ed, that  there  are  two  ways  of  removing  the  original 
foundation  of  security,  which  are  directly  opposite  to 
each  other.  One  is  by  the  exercise  of  practical  faith.  In 
this  case,  the  Mediator  fulls  to  rise  again,  and  by  dying 
conquers  death  ;  for  he  falls  not  alone  ;  but  the  original 
principle  of  infinite  evil,  falls  with  him,  and  falls  to  rise 
no  more.  ''  For  if  we  have  been  planted  together  in  the 
likeness  of  his  death,  we  shall  be  also  in  the  like  of  his 
resurrection :  knowing  this  that  our  old  man  is  crucified 
with  him,  that  the  body  of  sin  might  be  destroyed,  that 
henceforth  we  should  not  serve  sin."  (Rom.  vi.  5.)  For 
as  much  then  as  the  children  are  partakers  of  flesh  and 
blood,  he  also  himself  likewise  took  part  of  the  same ; 
that  through  death  he  might  destroy  him  that  had  the 
power  of  death,  that  is  the  devil ;  and  deliver  them  who, 
through  fear  of  death,  were  all  their  life-time  subject  to 
bondage."  (Heb.  ii.  14,  15.)  And  the  other  way  of  re- 
moving the  original  foundation  of  security  is  in  direct 
opposition  to  the  one  that  has  just  been  described.  For 
one  way  is  by  the  exercise  of  practical  faith  in  the  Me- 
diator ;  as  we  have  already  observed  ;  but  the  other  is 
by  filling  up  the  measure  of  iniquity  and  thus  introduc- 
ing that  falsehood,  which,  being  absolutely  inconsistent 
with  the  infinite  sum  of  all  good,  unalterably  confirms  the 
original  principle  of  infinite  evil.  In  this  case,  therefore, 
all  the  life-giving  influence  of  die  Holy  Spirit  will  be  to- 
tally extinguished.  Hence  you  may  se^  the  infinite  im- 
p  ortance  of  paying  a  suitable  and  a  seasonable  regard  to 

L  2 


274  ON  THE  SACRED  SCRIPTURES.  f^art  t 

the  solemn  warning  given  by  the  apostle;    "Quench 

NOT  THE  SPIRIT."    ^l  ThcSS.  V.   19.) 

When  sin,  in  league  with  the  adversary,  has  once  fin- 
ished  its  work,  by  introducing  such  a  degree  of  false- 
hood, as  to  intercept  all  the  goodness  of  the  Ekity,  and 
extinguish  all  his  love  ;  then  "  a  fire  will  be  knindled,  in 
his  anger,  which  will  burn  to  the  lowest  helL"  (Deuto 
xxxii.  '.^2.)  *'  For  if  we  sin  wilfully  after  we  have  receiv- 
ed the  knowledge  of  the  truth,  there  remaineth  no  more 
sacrifice  for  sins,  but  a  certain  fearful  looking  for  of  judg- 
ment, and  fiery  indignation,  which  shall  devour  the  ad- 
versaries. He  that  despised  Moses'  law  died  without 
mercy,  under  two  or  three  witnesses  :  of  how  much  sorer 
punishment,  suppose  ye,  shall  he  be  thought  worthy,  who 
liath  trodden  under  foot  the  son  of  God,  and  hath  count- 
ed the  blood  of  the  covenant,  wherewith  he  was  sanctifi- 
ed, an  unholy  thing,  and  hath  done  despite  unto  the  Spir- 
it of  grace  ?  For  we  know  him  that  hath  said.  Ven- 
geance belongeth  unto  me,  I  will  recompense,  saith  the 
Lord.  And  again.  The  Lord  will  judge  his  people.  It 
is  a  fearful  thing  to  fall  into  the  hands  of  the  Living 
God."     (Heb.  x,  26.....31.) 

Those  leading  doctrines,  that  have  now  been  consider- 
ed, do,  from  the  nature  of  them,  evidently  prove  the 
scriptures,  in  which  they  are  contained,  to  be  of  divine 
original.  There  are  others,  in  connexion  with  those, 
which  have  been  the  subject  of  examination,  also  con- 
tained  in  the  sacred  volume,  which  are  of  the  highest 
practical  importance  ;  such  as  the  universal  depravity  of 
mankind  ;  the  absolute  necessity,  in  order  for  the  actual 
atta<i»i^nent  of  safety  and  durable  happiness,  of  an  essen- 
tial and  radical  change  of  heart ;  the  limited  term  of  pre- 


Chap.KIII]  ON  THE  SACRED  SCRIPTURES.  275 

bation  allotted  to  the  inhabitants  of  this  world,  to  pre- 
pare for  endless  futurity ;  and  that  awful  state  of  eternal 
rewards  and  punishments,  which  will  certainly  and  inev- 
itably succeed  the  present  short,  precarious,  transitory 
scene.  These  most  interesting  subjects,  which  have  been 
often  incidentally  mentioned,  in  the  preceding  pages,  will 
be  more  particularly  considered,  when  we  come  to  treat 
on  the  nature,  the  agency,  and  the  final  destination  of 
Ihe  human  mindo 


SECTION  SECOND. 

On  the  miracles  and  prophecies  recorded  in  scripturp. 

All  effects,  that  take  place,  may  be  divided  into  two 
general  classes ;  which,  for  the  sake  of  distinction,  may 
be  called  natural  and  supernatural.  All  those  of  the  su- 
pernatural kind,  or  those  which  are  above  the  ordinary 
course  of  nature,  are  miraculous.  Various  effects  of  this 
kind  are  recorded  in  scripture,  and  are  as  well  attested,  as 
any  historical  accounts  whatever,  and  are.  therefore,  wor- 
thy  of  the  highest  degree  of  credit.  Visible  miracles  are 
simple  facts,  for  the  confirmation  of  which,  nothing  more 
is  required,  than  the  testimony  of  the  senses  ;  and  there- 
fore, they  are  calculated  to  impress  conviction  on  the 
minds  of  the  illiterate,  as  well  as  the  learned.  It  does 
not  require  great  genius  nor  extraordinary  ability  to  un- 
derstand,  and  feel  the  force  of  ocular  demonstration.  Con. 
sequently ;  the  truth  of  a  miraculous  event,  when  it  is  di- 
rectly  presented  to  the  senses,  is  much  more  easily  as- 
certained, as  being  a  reality,  than  what  is  often  the  case, 
Respecting  the  truth  implied  in  a  conclusion,  resulting 


276  ON  THE  SACRED  SGRIPTUllES.  [Par.t  !;,. 

from  a  long  series  of  premises,  which  is  made  use  of  in 
the  course  of  reasoning  :  for  persons  are  much  less  liable 
to  be  deceived  by  the  immediate  object  of  sight  or  hear- 
ing, than  they  are  by  verbal  arguments,  addressed  to  their 
intellectual  faculties.  There  are  a  number  of  events  re» 
corded  in  scripture,  which,  admitting  the  history  of  them 
to  be  a  true  narrative  o^  facts ^  of  which  there  is  not  any 
reason  to  doubt,  were  really  of  the  miraculous  kind.  Such 
were  the  events  themselves,  and  such  the  number,  state, 
and  circumstances  of  the  immediate  witnesses  of  them, 
that  there  could  not  possibly  be  any  deception,  respecting 
their  nature  and  reality.  From  am.ong  the  many  in* 
stances  of  miraculous  events,  which,  with  all  the  marks 
of  an  honest  simplicity  and  veracity,  are  recorded  in  the 
historical  part  of  scripture,  a  few  will  now  be  selected. 

"  And  Moses  stretched  out  his  hand  over  the  sea,  and 
the  Lord  caused  the  sea  to  go  back  by  a  strong  east  wind 
all  that  night,  and  made  the  sea  dry  land,  and  the  waters 
were  divided.  And  the  children  of  Israel  went  into  the 
midst  of  the  sea  upon  dry  ground  :  and  the  waters  were  a 
wall  unto  them  on  their  right  hand  .^nd  on  their  left- 
And  the  Egyptians  pursued  and  went  in  after  them  to  the 
midst  of  the  sea,  even  all  Pharoah's  chariots,  his  horses^ 
and  his  horsemen.  And  the  Lord  said  unto  Moses, 
stretch  out  thine  hand  over  the  sea,  that  the  waters  may 
come  again  upon  the  Egyptians,  upon  their  chariots,  and 
upon  their  horsemen.  And  Moses  stretched  forth  his 
hand  over  the  sea,  and  the  sea  returned  to  its  strength 
when  the  morning  appeared,  and  the  Egyptians  fled 
against  it :  and  the  Lord  overthrew  the  Egyptians  in  the 
midst  of  the  sea.  And  the  v,  aters  returned  and  covered 
the  chariots  and  the  horsemen  and  all  tlie  host  of  P})a 


viwp.  XUI.]  O.li  THE  SACiii!:i)  SCRIPTURES.  'Jl7 

roali  that  came  into  the  sea  after  them  :  there  remahied 
not  so  much  as  one  of  them.  But  the  children  of  Israel 
walked  upon  dry  land :  and  tiie  waters  were  a  wall  unto 
'hem  on  their  riglit  hand  and  on  their  left.  Thus  the 
Lord  saved  Israel  that  day  out  of  the  hand  of  the  tvgyp* 
tians :  and  Israel  saw  the  Egyptians  dead  upon  the  sea- 
shore. And  Israel  saw  that  great  work  which  the  Lord 
did  upon  the  Eg}'ptians.  And  the  people  feared  the  Lord, 
and  believed  the  Lord  and  his  servant  Moses."    (Exod, 

xiv.  21 3L) 

"  In  the  third  month,  when  the  .children  of  Israel  were 
gone  forth  out  of  the  land  of  Egypt,  the  same  day  came 
they  into  the  wilderness  of  Sinai.  For  they  were  depart* 
ed  from  Repliidim,  and  were  come  to  the  desert  of  Sinai ; 
and  had  pitched  in  the  wilderness  ;  and  there  Israel  camp, 
ed  before  the  mount.  And  the  Lord  said  unto  Moses  ; 
Go  unto  the  people,  and  sanctify  them  to  day  and  to-mor- 
row, and  let  diem  wash  their  clothes,  and  be  ready  against 
the  third  day  :  for  the  third  day  the  Lord  will  come  down 
in  the  sight  of  all  the  people  upon  mount  Sinai.  And  it 
came  to  pass  on  tlie  third  day,  in  the  morning,  that  there 
were  thunders  and  lightnings,  and  a  thick  cloud  upon  the 
mount,  and  the  voice  of  the  trumpet  exceeding  loud :  so 
that  all  the  people  that  was  in  the  camp  trembled.  And 
Moses  brought  fordi  the  people  out  of  the  camp  to  meet 
with  God,  and  they  stood  at  the  nether  part  of  the  mount. 
And  mount  Sinai  was  altogether  on  a  smoke,  because  the 
Lord  descended  upon  it  in  lire  :  and  the  smoke  thereof 
ascended  as  the  smoke  of  a  furnance,  and  the  wliole  mount* 
quaked  greatly.  And  when  the  voice  of  the  trumpet 
sounded  long,  and  waxed  louder  and  louder,  Moses 
apoke,  and  God  answered  him  by  a  voice.     And  all  t}ie 


S78  ON  THE  SACRED  SCRIPTURES.  fPart  I. 

people  saw  the  thunderings,  and  the  lightnings,  and  the 
noise  of  the  trumpet,  and  the  mountain  smoking  :  and 
when  the  people  saw  it  they  removed  and  stood  afar  off. 
And  they  said  unto  Moses,  speak  thou  with  us  and  we 
will  hear :  but  let  not  God  speak  with  us  lest  we  die. 
And  Moses  said  unto  the  people,  Fear  not ;  for  God  is 
come  to  prove  you,  and  that  his  fear  may  be  before  your 
faces,  that  ye  sin  not.  And  the  people  stood  afar  off, 
and  Moses  drew  near  unto  the  thick  darkness  where  God 
was.  And  the  Lord  said  unto  Moses,  Thus  thou  shalt 
say  unto  the  children  of  Israel,  Ye  have  seen  that  I  have 
talked  with  you  from  heaven,"  (Exod.  xix.  1,  2,  10,  11, 

16 19.  XX.  18 22.) 

'*  And  Joshua  said  unto  the  people,  Sanctify  yourselves : 

for  to-morrow  the  Lord  will  do  wonders  among  you 

And  Joshua  spake  unto  the  priests,  saying.  Take  up 
the  ark  of  the  covenant  and  pass  over  before  the  people. 
And  they  took  up  the  ark  of  the  covenant  and  went  be- 
fore the  people.  And  the  the  Lord  said  unto  Joshua, 
This  day  will  I  begin  to  magnify  thee  in  the  sight  of  all 
Israel,  that  they  may  know  that  as  I  was  with  Moses,  so 
I  will  be  with  thee.  And  thou  shalt  command  the  priests 
that  bear  the  ark  of  the  covenant,  saying,  When  ye  are 
come  to  the  brink  of  the  water  of  Jordan,  ye  shall  stand 
still  in  Jordan.  And  Joshua  said  unto  the  children  of 
Israel,  Come  hither  and  hear  the  words  of  the  Lord  your 
God.  And  Joshua  said,  Hereby  ye  shall  know  that  the 
living  God  is  among  you,  and  that  he  will  without  fail 
drive  out  from  before  you  the  Canaanites,  and  the  Hit- 
tites,  and  the  Hivites,  and  the  Perizzites,  and  the  Gir- 
gashites,  and  the  Amorites,  and  the  Jebusites.  Behold 
the  ark  of  the  covenant  of  the  Lord  of  all  the  earth  pass 


Chap.  XIII]  ON  THE  SACRED  SCRIPTURES.  219 

eth  over  before  you  into  Jordan.  Now  therefore  take  ye 
twelve  men  out  of  the  tribes  of  Israel,  out  of  every  tribe 
a  man.  And  it  shall  come  to  pass,  as  soon  as  the  soles 
of  the  feet  of  the  priests,  that  bear  the  ark  of  the  Lord, 
the  Lord  of  all  the  earth,  shall  rest  in  the  waters  of  Jor^ 
dan,  that  the  waters  of  Jordan  shall  be  cut  off  from  the 
waters  that  come  down  from  above  ;  and  they  shall  stand 
upon  m  heap.  And  it  came  to  pass  when  the  people  re- 
moved  from  their  tents,  to  pass  over  Jordan,  and  the 
priests  bearing  the  ark  of  the  covenant  before  the  peo- 
pie  ;  and  as  they  that  bore  the  ark  were  come  unto  Jor- 
dan,  and  the  feet  of  the  priests  that  bore  the  ark,  were 
dipped  in  the  brim  of  the  water  (for  Jordan  overfloweth 
all  its  banks  all  the  time  of  harvest)  that  the  waters,  which 
came  down  from  above,  stood  and  rose  up  upon  an  heap, 
very  far  from  the  city  Adam,  that  is  beside  Zaretan  :  and 
those  that  came  down  toward  the  sea  of  the  plain,  even 
the  salt-sea,  fliiled,  and  were  cut  off:  and  the  people  pass- 
ed over  right  against  Jericho.  And  the  priests  that  bore 
the  ark  of  the  covenant  of  the  Lord,  stood  firm  on  dry 
ground,  until  all  the  people  were  passed  clean  over  Jor- 
dan." (Josh.  iii.  5....17,) 

"  Now  Jei  icho  was  straitly  shut  up,  because  of  iht 
children  of  Israel :  none  went  out,  and  none  came  in..».o 
And  the  Lord  said  unto  Joshua,  See  I  have  given  into 
thine  hand  Jericho,  and  the  king  thereof,  and  the  mighty 
men  of  valour.  Ai]d  ye  shall  compass  the  city,  all  ye 
mtn  of  war,  and  go  round  about  the  city  once.  Thus 
shale  thou  do  six  days.  And  seven  priests  shall  bear  be- 
fore the  ark  seven  trumpets  of  rams'  horns :  and  the  se- 
venth day  ye  shall  compass  the  city  seven  times,  and  the 
priesi  shall  blow  with  the  trumpets.     And  it  shall  come 


28D  ON  THE  SACRED  SCRIPTURES. 


t   fua 


to  pass,  that  when  they  make  a  long  blast  with  the  ram'h* 
horn,  and  when  ye  hear  the  sound  of  the  trumpet,  all  the 
people  shall  shout  widi  a  great  shout :  and  the  wall  of 
the  city  shall  ft\ll  down  flat,  and  the  people  shall  ascend 
up  every  man  straight  before  hiin.     And  Joshua  the  soil 
of  Nun  called  the  priests,  and  said  unto  them.  Take  up 
the  ark  of  the  covenant,  and  let  seven  priests  bear  seven 
trumpets  of  rams'  horns  before  the  ark  of  the  Lord.  /\nc). 
he  said  unto  the  people,  Pass  on  and  compass  the  city, 
and  let  him  that  is  armed,  pass  on  before  the  ark  of  tht; 
Lord.     And  it  came  to  pass,  when  Joshua  had  spoken 
unto  the  people,  that  the  seven  priests,  bearing  the  seven 
trumpets  of  rams'  horns,  passed  on  before  the  Lord,  and 
blew  with  the  trumpets :  and  the  ark  of  the  covenant  of 
the  Lord  follow^ed  them.     And  the  armed  men  went  l>c- 
fore  the  priests  that  blew  with  the  trumpets,  and  the  rere- 
ward  came  after  the  ark,  the  priests  going  on  and  blow^-^ 
ing  with  the  trumpets.     And  Joshua  had  commanded 
the  people  saying,  Ye  shall  not  shout  nor  make  any  noise 
with  your  voice,  neither  shall  any  word  proceed  out  of 
your  mouth,  until  the  day  I  bid  you  shout,  then  shall  ye 
shout.     So  the  ark  of  the  Lord  compassed  the  city,  go.- 
ing  about  it  once ;  and  they  came  into  the  camp,  and 
lodged  in  the  camp.     And  Joshua  rose  early  in  the  morn, 
ing,  and  the  priests  took  up  the  ark  of  the  Lord.     And 
seven  priests,  bearing  seven  trumpets  of  rams'  horns  be- 
fore the  ark  of  the  Lord,  went  on  continually,  and  blew 
with  the  trumpets,  and  the  armed  men  went  before  them, 
but  the  rere-ward  came  after  the  ark  of  the  Lord,  the 
priests  going  on  and  blowing  with  the  trumpets.     And 
the  second  day  they  compassed  the  city  once,  and  return- 
ed into  the  camp  :  so  they  did  six  days.     And  it  came 


bbap.  XIU.]  ON  THE  SACRED  SCRIPTURES.  281 

to  pass  on  the  seventh  day,  that  they  rose  early  about  the 
dawning  of  the  day,  and  compassed  the   city  after  the 
same  manner  seven  times :  only  on  that  day  they  com- 
passed the  city  seven  times.     And  it  came  to  pass  at  the 
seventh  time,  when  this  priests  blew  with  the  trumpets, 
Joshua  said  unto  the  people,  Shout,  for  the  Lord  hath 
given  you  the  city.     So  (he  people  shouted  when  the 
priests  blew  with  the   trumpets :  and  it  came  to  pass 
when  the  people   heard  the  sound  of  the  trumpet,  and 
the  people  shouted  with  a  great  shout,  that  the  wall  fell 
down  flat,  so  that  the  people  went  up  into  the  city,  every 
man  straight  before  him,  and  they  took  the  city."  (Josh, 
vi.  1....16,20.) 

"  And  Jesus  went  forth,  and  saw  a  great  multitude,  and 
was  moved  with  compassion  towards  them,  and  he  healed 
their  sick.     And  when  it  was  evening,  his  disciples  came 
to  him,  saying,  This  is  a  desert  place,  and  the  time  is 
now  past ;  send  the  multitude  away  that  they  may  go  in- 
to the  villages,  and  buy  themselves  victuals.     Jesus  said 
unto  them,  They  need  not  depart ;   give  ye  them  to  eat. 
And  they  say  unto  him.   We  have  here  but  five  loaves 
and  two  fishes.     He  said  unto  them.  Bring  them  hither 
to  me.     And  he  commanded  the  multitude  to  sit  down 
on  the  grass ;  and  he  took  the  five  loaves  and  the  two 
fishes,  and  looking  up  to  heaven,  he  blessed  and  brake^ 
and  gave  the  loaves  to  his  disciples,  and  the  disciples  to 
the  multitude.     And  they  did  all  eat,  and  were  filled : 
and  they  took  up  of  the  fragments  that  remained,  twelve 
baskets  full.     And  they  that  had  eaten  were  about  five 
thousand  men,  beside  women  and  children."  (Matth.  xiv. 
14....21.) 

"  Now  Peter  and  John  went  up  together  into  the  tem- 
pie  at  the  hour  of  prayer,  being  the  ninth  hour.     And  a 

M2 


282  ON  TH£  sacred  SCIUPTUkES.  CPartI-. 

certain  man  lame  from  his  mother's  womb  was  carried, 
whom  they  laid  daily  at  the  gate  of  the  temple,  which  is 
called  Beautiful,  to  ask  alms  of  them  that  entered  into 
the  temple.  Who  seeing  Peter  and  John,  about  to  go  in- 
to the  tempk,  asked  an  alms.  And  Peter  fastening  his 
eyes  upon  him,  with  John,  said,  Look  on  us.  And  he 
gave  heed  unto  them,  expecting  to  receive  something  of 
them.  Then  I'eter  said.  Silver  and  gold  have  I  none  ; 
but  such  as  I  have  give  I  thee  :  In  the  name  of  Jesus  of 
Nazareth,  rise  up  and  walk.  And  he  took  him  by  the 
right  hand,  and  lifted  him  up,  and  immediately  his  fee^ 
and  ancle  bones  received  strength.  And  he,  leaping  up^ 
stood  and  walked,  and  entered  with  them  into  the  tem- 
ple, walking  and  leaping  and  praising  God.  And  all  the 
people  saw  him  walking  and  praising  God.  And  they 
knew  that  it  was  he  who  sat  for  alms  at  the  Beautiful  gate 
of  the  temple :  and  thty  were  filled  with  wonder  and 
amazement  at  that  which  had  happened  unto  him.  An^ 
as  the  lame  man,  who  was  healed,  held  Peter  and  John, 
all  the  people  ran  together  unto  them  in  the  porch  which 
is  called  Solomon's,  greatly  wondering.  And  when  Peter 
saw  it,  he  answered  unto  the  people,  Ye  men  of  Israel, 
whx  marvel  ye  at  this?  or  why  look  ye  so  earnestly  on 
uss  :.s  though  by  our  own  power  or  holiness  we  had  made 
this  man  to  walk  ?  And  as  they  spoke  unto  the  people, 
the  priests,  and  the  captain  of  the  temple,  and  the  Sad- 
ducees  came  upon  them  :  being  grieved  that  they  taught 
the  pe*  pie,  and  preached  through  Jesus  the  resurrection 
from  the  dead.  And  they  laid  hands  on  them,  and  put 
them  in  hold  unto  the  next  day  :  for  it  was  now  even- 
tide. Howbeit,  many  of  them  who  heard  the  word  be- 
lieved  :  and  the  number  of  the  men  was  about  five  thou- 


Chap,  XIII.J  ON  THE  SACRED   SCRIPTURES.  283 

sand.  And  it  came  to  pass  on  the  morrow,  that  their  ru- 
lers, and  elders,  and  scribes,  and  Annas  the  high  priest, 
and  Caiaphas,  and  John,  and  Alexander,  and  as  many  as 
were  of  the  kindred  of  the  high  priest,  were  gathered  to- 
gether at  Jerusalem.  And  when  they  had  set  them  in  the 
midst,  they  asked,  By  what  power,  or  by  what  name  have 
ye  done  this  ?  Then  Peter,  filled  with  the  Holy  Ghost, 
said  unto  them,  Ye  rulers  of  the  people,  and  elders  of 
Israel,  if  we  this  day  be  examined  of  the  good  deed  done 
to  the  impotent  man,  by  what  means  he  is  made  whole  r, 
be  it  known  unto  you  all,  and  to  all  the  people  of  Israel, 
that  by  the  name  of  Jesus  Christ  of  Nazareth  whom  ye 
crucified,  whom  God  raised  from  the  dead,  even  by  him 
doth  this  man  stand  here  before  you  whole.  This  is  the 
stone  which  was  set  at  nought  of  you  builders,  which  is 
become  the  head  of  the  corner.  Neither  is  there  salva- 
tion in  any  other :  for  there  is  no  other  name  under  hea- 
ven given  among  men  whereby  we  must  be  saved.  Now 
when  they  saw  the  boldness  of  Peter  and  John,  and  per- 
ceived that  they  were  unlearned  and  ignorant  men,  they 
marvelled,  and  they  took  knowledge  of  them,  that  they 
had  been  with  Jesus.  And  beholding  the  man  who  was 
healed,  standing  with  them,  they  could  say  nothing  against 
it.  And  when  they  had  commanded  them  to  go  aside 
out  of  the  council,  they  conferred  among  themselves, 
saying,  What  shall  we  do  to  these  men  ?  for  that  indeed 
a  notable  miracle  hath  been  done  by  them  is  manifest  to 
all  them  that  dwell  at  Jerusalem,  and  ■  we  cannot  deny  it. 
But  that  it  spread  no  further  among  the  people,  let  us 
straitly  threaten  them,  that  they  speak  henceforth  to  no 
man  in  this  name.  And  they  called  them,  and  command- 
ed them  not  to  speak  at  all,  nor  teach  in  the  name  of  Je- 


2^4  ON  THE  SA-CRED  SCRIPTURES.  [I'art  I. 

sus.  But  Peter  and  John  answered  and  said  unto  them, 
Whether  it  be  right  in  the  sight  of  God,  to  hearken  unto 
you  more  than  vmto  God,  judge  ye.  For  we  cannot  but 
speak  the  things  which  we  have  seen  and  heard.  So, 
when  they  had  further  threatened  them,  they  let  them  go, 
finding  nothing  how  they  might  punish  them,  because  of 
the  people  :  for  all  men  glorified  God  for  that  which  was 
done.  For  the  man  was  above  forty  years  old,  on  whom 
this  miracle  of  healing  was  shewed.'*  (Acts  iii.  1....12. 
iv.  1....22.) 

The  preceding  historical  extracts,  containing  a  plain, 
simple  narrative  of  a  number  of  miraculous  events,  are 
stamped  with  all  the  characters  of  truth,  and  therefore 
demand  our  credit,  as  much  as  what  is  recorded  in  any 
history  whatever.  And  if  the  narrative  itself  is  once  ad- 
mitted to  be  authentic  ;  then  the  particular  events  which 
are  related,  must  also  be  admitted  to  be  of  the  miracu- 
lous kind.  But  perhaps  you  may  be  ready  to  say: 
That  you  could  easily  believe  the  historical  account, 
if  the  events,  of  which  a  relation  is  given,  were  not 
of  such  an  extraordinary  kind,  as  to  cast  a  shade  of  sus- 
picion over  the  truth  of  the  narrative.  But  you  can- 
not, you  will  say,  believe  any  thing,  which  is  incon- 
sistent  with  the  established  laws  of  nature. 

It  may,  however,  be  enquired ;  whether  you  are  certain^ 
that  you  have  actually  obtained  such  a  knowledge  of  all 
the  laws  of  nature,  or  rather  the  laws  of  Divine  operation, 
as  to  be  able  to  pronounce,  with  full  assurance,  that  a 
miracle  does,  in  the  very  nature  of  it,  imply  a  contradic- 
tion ?  if  this  is  not  the  case,  then  there  may,  notwith^ 
sti\nding  any  opinion  you  may  entertain  on  the  subject, 
be  some  law  of  divine  operation,  according  to  which  mi~ 
raculous  events  have  been  actually  produced.    There  is  m 


£;hap.  XIII]  ON  THE  SACRED  SCRIPTURES.  285 

the  universal  system,  a  variety  of  laws,  according  to  which 
particular  events  may  take  place.  The  law  of  mechani- 
cal motion  is  perfectly  distinct  from  that  of  gravitation  > 
and  the  law  of  voluntary  motion  is  perfectly  distinct  from 
'either  of  them.  And  tliere  may,  notwithstanding  any 
pretended  proof  to  the  contrary,  be  some  law  of  divine 
operation,  respecting  the  production  of  miraculous 
events,  which  is  perfecdy  distinct  from  any  of  those  prin- 
ciples, from  which  result,  the  various  changes,  which 
are  continually  taking  place,  according  to  the  common 
course  of  nature,  both  in  the  material,  and  in  the  mental, 
system.  We  do,  indeed  know  with  certainty,  that  any 
^hing,  which  does,  in  the  very  nature  of  the  thing  itself, 
imply  a  contradiction,  cannot  be  true.  This,  however, 
is  not  the  case  with  regard  to  any  of  those  miraculous 
events,  which  are  recorded  in  scripture.  Therefore, 
from  the  circumstance  of  their  being  of  such  a  wonder- 
ful nature,  as  to  be  beyond  the  influence  of  any  common 
philosophical  principles,  you  cannot  deduce  any  legiti- 
mate conclusion,  that  they  never  actually  existed. 

With  regard  to  the  prophetic  predictions  contained  in 
scripture,  we  shall  only  observe,  in  general,  that  they  are 
of  the  same  nature,  as  miraculous  events.  For  it  is  im- 
possible, that  any  one,  from  the  assumption  of  present 
facts,  or  from  any  speculative  principles  of  reason- 
ing, should  with  certainty  foretel  distant  future  events, 
which  depend  on  the  volition  of  free  agents.  Those 
persons,  therefore,  who  have,  with  the  greatest  degree  of 
accuracy,  foretold  such  events,  were  under  the  iniiuence 
of  divine  inspiration.  The  prophecy  respecting  the  pe- 
culiar  character  of  the  descendants  of  Ishmael,  has  been 
fulfilling,  in  a  very  remarkable  manner,  for  a  long  course 


286  ON  THE  SACRED  SCRIPTURES.  [Part  L 

of  years.  Previous  to  the  birth  of  Ishmael,  the  future 
character  of  his  descendants,  (the  Arabians)  was  exactly 
delineated.  The  prophecy  of  Moses,  recorded  in  the 
twenty-eighth  and  thirtieth  chapters  of  Deuteronomy,  re- 
specting the  dreadful  destiny  of  the  Jewish  nation ;  also 
the  predictions,  uttered  by  succeeding  prophets,  concern- 
ing  the  destruction  of  Tyre,  Egypt,  and  Babylon ;  and 
especially  the  numerous  prophecies,  relative  to  the  ap- 
pearance  of  the  Messiah,  our  Lord  and  Saviour  Jesus 
Christ,  have  all  been  fulfilled,  in  the  correspondent  events, 
which  have  actually  taken  place.  And  there  are  some 
very  important  prophecies,  particularly  those,  that  have 
a  special  reference  to  the  millennial  state,  which  yet  re» 
main  to  be  accomplished  :  "  When  the  earth  shall  be  full 
of  the  knowledge  of  the  Lord,  as  the  waters  cover  the 
sea.  Moreover,  the  light  of  the  moon  shall  be  as  the 
light  of  the  sun,  and  the  light  of  the  sun  shall  be  seven 
fold,  as  the  light  of  seven  days,  in  the  day  that  the  Lord 
bindeth  up  the  breach  of  his  people,  and  heaieth  the 
stroke  of  their  wound.  In  the  last  days  it  shall  come  to 
pass,  that  the  mountain  of  the  house  of  the  Lord  shall  be 
established  in  the  top  of  the  mountains,  and  it  shall  be 
exalted  above  the  hills,  and  people  shall  flow  unto  it.  And 
many  nations  shall  come  and  say,  Come  and  let  us  go 
up  to  the  mountain  of  the  Lord,  and  to  the  house  of  the 
God  of  Jacob,  and  he  will  teach  us  of  his  ways,  and  we 
will  walk  in  his  paths ;  for  the  law  shall  go  forth  of  Zion, 
and  the  word  of  the  Lord  from  Jerusalem.  And  he  shall 
judge  among  many  people,  and  rebuke  strong  nations 
afar  off,  and  they  shall  beat  their  swords  into  plough- 
shares, and  their  spears  into  pruning  hooks:  nation  shall 
not  lift  up  a  sword  against  nation,  neither  shall  they  learn 


Chap,  XIII.]  OiN  THE   SACRED  SCRIPTURES.  287 

war  any  more.  But  they  shall  sit  every  man  under  his 
vine,  and  under  his  fig-tree,  and  none  shall  make  them 
afraid  :  for  the  mouth  of  the  Lord  of  hosts  hath  spoken 
it."  ^Isa.  xi.  9.  xxx.  26.  Mic.  iv.  1.  See  also  Isa.  Ix.)  . 
From  a  view  of  the  interesting  nature  of  the  doctrines 
contained  in  the  scriptures,  and  of  the  miracles  and  proph- 
ecies, by  which  those  doctrines  are  confirmed  ;  together 
with  a  large  sum  of  collateral  evidence,  arising  from  the 
consideration  of  the  powerful  efficacy  of  the  scriptures 
on  the  mind  ;  their  sublimity  ;  their  purity  ;  the  harmo- 
nious connexion  of  all  their  parts ;  the  character  of  the 
writers,  Sec  we  have  the  greatest  reason  to  conclude 
them  to  be  of  divine  original.  "  They  are  profitable  for 
doctrine,  for  reproof,  for  correction,  for  instruction  in 
righteousness."  (2  Tim.  iii.  16.)  And  they  are  able  to 
make  those,  who  form  an  experimental  acquaintance  with 
them,  wise  unto  salvation  through  faith  in  Christ  Jesus. 

SECTION  THIRD. 

On  the  figurative  language  of  scripture. 

In  addition  to  the  remarks,  that  have  already  been: 
made,  there  is  one  thing  to  be  observed,  which  is  worthy 
of  special  notice ;  and  that  is,  the  figurative  style,  in 
which  some  parts  of  the  scripture  greatly  abound.  This 
is  the  result  of  the  imperfection  of  human  language, 
and  the  very  limited  degree  of  knowledge,  which  mankind 
possessed,  in  the  early  stages  of  their  existence.  A  very 
large  share  of  the  words,  which  are  now  used  to  express 
the  unseen  realities  of  the  intellectual  world,  were  origin- 
ally  formed  to  denote  those  visible  or  tangible  ol^jects, 


288  ON  THE  SACRED  SCRIPTURES,  fPaPt  L 

which  are  directly  perceptible  by  the  external  senses  of 
seeing  or  hearing.  The  word,  spirit,  for  instance,  in  its 
original  formation,  signifies  breath,  air,  or  wind.  *'  The 
wind  bloweth  where  it  listelh,  and  thou  hearest  the  sound 
thereof,  but  canst  not  tell  whence  it  cometh,  and  whither 
it  goeth  ;  so  is  every  one  that  is  born  of  the  Spirit.'* 
(John.  iii.  8.)  Here  it  is  observable  ;  That  the  same 
Greek  word  (pneuma)  which,  in  the  first  part  of  the  verse, 
is  translated  wifid,  is,  in  the  last  part  of  the  same  verse, 
translated  Spirit,  And  the  Lord  God  formed  man  of  the 
dust  of  the  ground,  and  breathed  into  his  nostrils  the 
breath  of  life:  and  man  became  a  living  soiiV^  (Gen.  ii, 
7.)  "  And  the  hand  of  the  Lord  was  upon  me,  and  car-> 
ried  me  out  in  the  Spirit  of  the  Lord,  and  set  me  down 
in  the  midst  of  the  valley,  which  was  full  of  bones.  And 
he  caused  me  to  pass  by  them  round  about,  and  behold 
there  were  very  many,  in  the  open  valley,  and  lo,  they 
were  very  dry.  And  he  said  unto  me.  Son  of  man,  can 
these  bones  live  ?  And  I  answered,  O  Lord  God  thou 
knowest.  Again  he  said  unto  me,  Prophesy  upon  these 
bones,  and  say  unto  them,  O  ye  dry  bones,  hear  the  word 
of  the  Lord.  Thus  saith  the  Lord  God  unto  these  bones. 
Behold  I  will  cause  breath  to  enter  into  you,  and  ye  shall 
live.  And  I  will  lay  sinews  upon  you,  and  will  bring 
lip  flesh  upon  you,  and  cover  you  with  skin,  and  put 
breath  in  you :  and  ye  shall  live,  and  ye  shall  know  that 
I  am  the  Lord.  So  I  prophesied,  as  I  was  commanded  ; 
and  as  I  prophesied  there  was  a  noise,  and  behold  a  shak- 
ing, and  the  bones  came  together,  bone  to  his  bone.  And 
when  I  beheld,  lo,  the  sinews  and  the  flesh  came  up  up- 
on them,  and  the  skin  covered  them  above  ;  but  there 
was  no  breatl^  in  them  ;    then  said  he  unto  me,  Prophe- 


iciiaj).  XIIL]  ON  THE  SACRED  S-CRIPTUllES.  9^89 

sy  unto  the  wind,  prophesy,  son  of  man,  and  say  to  the 
-wind,  Thus  saith  the  Lord  God,  Come  from  the  four 
winds,  O  breath,  and  breathe  upon  these  slain,  that  they 
may  live.  So  I  prophesied  as  he  commanded  me,  and 
the  breath  came  into  them,  and  they  lived,  and  stood  up 
upon  their  feet,  an  exceeding  gfeat  army."  (Ezek.  xxxvii. 
1 10.) 

With  regard  to  commo?2  objects,  such  figurative  ex- 
pressions may  be  used,  as  to  give  a  representation,  which 
exceeds  the  bounds  of  truth.  This,  however,  can  never 
be  the  case  with  respect  to  the  figurative  language  pf 
scripture.  Because  the  real  objects,  to  which  such  lan- 
guage relates,  infinitely  surpass  the  power  of  all  descrip- 
tion. Especially,  with  regard  to  the  perfections  of  the 
Deity  ;  the  final  judgment ;  and  the  respective  states  of 
eternal  rewards  and  punishments,  in  the  future  world. 
With  regard  to  these  things,  and  others,  that  might  be 
mentioned,  no  language  can  be  so  forcible,  as  to  excite 
any  conception  too  great  for  its  object ;  for  let  the  con- 
ception be  ever  so  great,  yet  the  real  object  will  be  greater 
still.  And  therefore,  though  the  scripture  is  not  to  be 
understood,  as  being,  in  every  part  of  it,  literally  true  ; 
because,  as  we  have  already  observed,  some  parts  of  it 
are  expressed  in  figurative  language  ;  yet  it  is,  notwith- 
standing, really  true,  in  substance,  far  beyond  what  any 
language  can  express ;  and  consequently  we  never  can 
form  too  enlarged  conceptions  of  its  value  and  import- 
ance. 

We  will  produce  a  few  instances,  in  which  the  lan- 
guage of  scripture  is  evidently  figurative,  and  in  which 
the  expressions  that  are  used  are  not  to  be  understood,  as 

being  literally  true.     **  And  it  repented  the  Lord  that 

N  2 


•29^  ON  THE  SAGRED  SCRIVTUREJ?;  [Part  1 

he  had  made  man  on  the  earth,  and  it  grieved  him  at 
his  heart.  And  the  Lord  said,  I  will  destroy  man,  whom 
I  have  made,  from  the  face  of  the  earth,  both  man  and 
beast  and  the  creeping  thing  and  the  fowls  of  the  air  ; 
for  it  REPENTETH  me  that  T  have  made  them."  (Gen.  vi. 
6,  7.)  Then  the  word  of  the  Lord  came  to  Samuel, 
saying.  It  repenteth  me  that  I  have  set  up  Saul  to  be 
king :  for  he  has  turned  back  from  following  me,  and 
hath  not  performed  my  commandments,"  (1  Sam.  xv. 
10.)  "  And  when  the  angel  stretched  out  his  hand  upon 
Jerusalem  to  destroy  it,  the  Lord  repented  him  of  the 
evil,  and  said  to  the  angel  tiiat  destroyed  the  people,  It  is 
enough  ;  stay  now  thine  hand."  '2  Sam.  xxiv.  16.) 
"Thou  hast  forsaken  me,  saith  the  Lord,  thou  art  gone 
backv/ard  ;  therefore  will  I  stretch  out  my  hand  against 
thee,  and  destroy  thee  ;  I  am  w  e  a  r  y  with  repenting.'* 
(Jer.  XV.  6.^  "  And  I  raised  up  of  your  sons  for  prophets^^ 
and  of  your  young  men  for  Nazarites.  I-s  it  not  even  thus„ 
O  ye  children  of  Israel  ?  saith  the  Lord.  But  ye  gave  the 
Nazarites  wine  to  drink,  and  commanded  the  prophets, 
saying  Prophesy  not  Behold,  I  am  p  r  essed  under  you, 
as  a  cart  is  pressed  that  is  full  of  sheaves."  (Amosii.  11. 
12,  IS.)  "  In  my  distress  I  called  upon  the  Lord  and 
cried  unto  my  God  -  he  heard  my  voice  out  of  his  tem- 
ple, and  my  cry  came  beiore  him,  even  into  his  ears. 
Then  the  earth  shook  and  trembled  :  the  foundations  al- 
so of  the  hills  moved,  and  were  shaken,  because  he  was 
wroth.  There  went  up  a  smoke  out  of  his  nostrils^ 
and  fire  out  of  his  mouth  devoured  ;  coals  were  kindled 
by  it.  He  bowed  the  heavens  also  and  came  down  :  and 
-rlarkness  was  under  his  felt.     And  he  rode  upon  a 


Clwp.  Xlll.]  ON  THE  SACRED  SCRIPTURES.  291 

cherub,  and  did  fly;  yea  he  did  fly  upon  the  wings  qf 
the  wind."  (Psal.  xviii.  6 10.) 

No  candid,  impartial,  attentive  reader,  even  though  he 
raay  be  a  person  of  very  ordinary  capacity,  willbehable 
to  be  led  into  error  by  those  figurative  expressions,  in 
which  the  members  of  the  human  body,  or  the  passions  of 
the  human  mind,  are  ascribed  to  the  Deity,  when  he  duly 
conbiders  what  reason  plainly  dictates,  and  what  the  gen- 
eral tenor  of  scripture,  conspiring  with  reason,  fully  con- 
firms,  that  God  is  a  most  pure  Spirit ;  not  having  bodily 
parts  nor  mental  passions,  but  is  a  Being  of  infinite  per- 
feetion  and  absolute  immutability. 

The  revelation  of  St.  John  the  Divine  greatly  abounds 
in  figurative  language.  It  is,  however,  to  be  observed ; 
That  though  the  solemn  and  all-important  scenes,  which 
are  there  painted  in  the  most  lively  colours,  are  not,  in  all 
respects,  literally  true,  relative  to  the  things  which  they  are 
designed  to  represent ;  yet  they  are,  in  substance,  most 
strictly  true,  even  infinitely  beyond  what  can  be  expressed 
by  the  most  striking  representations,  that  any  language 
can  possibly  form.  The  pictures,  though  drawn  by  a 
pencil,  guided  by  inimitable  skill,  instead  of  exceeding, 
fall  far,  even  infinitely  far,  below  the  real  objects  to  which 
they  relate.  The  reason  is,  because  the  real  objects 
themselves  are  such  in  their  nature,  as  to  surpass  the  ut- 
most  limits  of  the  most  sprightly  imagination,  exerting 
all  its  strength,  to  form  the  most  enlarged  conceptions  of 
SiW  that  is  dreadful  or  delightful,  in  its  widest  extreme. 

Respecting  the  temporary  objects,  belonging  to  the 
present  world,  such  descriptions  may  be  drawn,  as  to  oc^ 
casion  a  great  deception,  with  regard  to  the  things  de«. 
i:cribed,  by  exciting  an  idea  more  extensive,  than  the  ac» 


I^J,  \     ON  THE  SACRED  SCRIPTURES.  ^Patt  L 

tual  existence  of  its  proper  object.  But  the  case  is  es~ 
sentially  different,  with  relation  to  the  eternal  realities  of 
the  future  world ;  to  express  which  the  inspired  writers 
have  frequently  made  use  of  figurative  language,  that 
they  might  rouse  all  the  latent  energies  of  the  soul,  by 
sensibly  affecting  the  heart,  and  deeply  interesting  the 
feelings,  as  well  as  by  informing  the  understanding.... 
And  in  this  case,  there  can  be  no  danger  of  deception, 
but  only  what  may  arise  from  confining  the  views  of  the 
mind  to  the  literal  meaning  of  those  words,  which  ought 
to  be  understood  in  ^figumtive  sense.  Though  the  ora- 
tor or  the  poet  may  paint,  in  colours  too  dark  or  too 
bright,  the  pains  or  the  pleasures,  which  frail  mortals  may 
have  to  endure,  or  enjoy,  in  their  passage  from  the  era- 
die  to  the  grave ;  yet,  this  cannot  possibly  be  the  case^ 
with  respect  to  that  endless  happiness  or  misery  into 
which  all  will  certainly  enter,  as  soon  a^  the  short  journey 
of  the  present  life  is  ended. 

With  respect  to  the  figurative  language  of  scripture, 
it  may  be  safely  adrnitted,  as  a  general  rule  ;  that  the  re- 
al objects,  to  which  such  language  relates,  are  as  great 
and  important  as  the  literal  import'  of  the  expression 
would  naturally  convey  an  idea,  and  that  they  are  as  much 
greater,  and  more  important,  as  the  mind  can  possibly 
conceive,  by  exerting  all  its  powders  to  form  the  most  en- 
larged conception.  By  adopting  this  rule,  every  honest 
reader  of  the  sacred  scriptures  will  be  secured  from  be- 
ing led  into  error,  by  the  figurative  language  that  relates 
to  the  Deity,  or  the  all- important  concerns  of  the  human 
soul.  It  is  important  to  observe :  That  there  are  some 
things,  with  respect  to  which,  even  though  we  should  ad- 
TTiit  theiTi  to  be  true,  yet  we  ought  to  extend  our  vievvj; 


ON  THE  SACRED  SCRIPTURES.  29S 

lar  beyond  what  is  literally  expressed.     A  very  remarka- 
b\c  instance  of  this  kind,  is  that,  which  relates  to  the  tree 
•)f  knowledge  of  good  and  evil,  in  the  garden  of  Edtn,  of 
the  fruit  of  which  our  liist  parents  were  strictly  forbid- 
len  to  eat.     If  we  confine  our   ideas  to  the  literal  state- 
li^ent  of  a  single  fact,  which  had  no  relation  to  the  gene- 
ral  nature  of  things,  and  suppose  the  eternal  happiness, 
or  misery,  of  mankhid  were  suspended  on  one  external, 
and,   in  itself   considered,   indifftrent  circumstance,  we 
shall  entertain  very  contracted  and  dishonourable   views 
of  the  supreme  moral  Governor  of  the  universe,  and  of 
that  infinitely  benevolent  law,  which  he  originally  ordain- 
ed, for  the  benefit  of  his  rational  creatures,  to  guard  then\ 
from  evil.     The  Deity,  being  absolutely  and  indepen- 
dentlv  happy  in  himself,  in  the  full  and  unalterable  pos- 
session of  his  ow^n  universal  immutable  system  of  infi- 
nite perfection,  was  perfectly  willing,  that  all  perceptive 
beings,  who  were  to  exist  in  the  mutable  system,  should 
also  be  happy.     And  therefore  he  did  all,  that  could  be 
done,  to  prevent  the  introduction  of  misery. 

Since  there  were  two  original  principles,  relative  to  the 
mutable  system  ;  viz.  a  possibility  of  infinite  evil,  as  well 
as  a  possibility  of  infinite  good  ;  the  Deity,  therefore,  nol 
on  his  own  account  (there  being  no  possibility  of  evil 
with  respect  to  himself )  but  for  the  benefit  of  imperfect 
beings,  did,  from  the  most  pure  benevolence,  ordain  a 
law,  strictly  requiring  all  finite  free  agents  to  wholly  re- 
frain  from  the  principle  of  evil,  and  leave  that  to  his  ab- 
solute disposal ;  that  it  might  be  consistent  for  him,  when, 
the  proper  time  should  arrive  for  that  purpose,  to  remove 
it  intirely  out  of  the  system.  According  to  this  law^ 
which  was  perfectly  holy,  just  and  good,  it  was  impossi- 


294  aN  THE  SACRED  SCRIPTURES.  [f»art  i. 

ble,  notwithstanding  there  being  an  original  principle  of 
evil,  that  evil  itself  should  have  actually  come  into  exist- 
ence. It  was,  therefore,  not  by  the  law  itself,  nor  by  any 
thing,  that  the  Deity  ever  did,  or  forbore  to  do,  but  by 
the  transgression  of  the  law,  in  which  transgression  all 
moral  evil  consists,  that  the  way  was  opened  for  the  ne- 
cessary introduction  of  natural  evil.  For  when  the  mo- 
ral  law,  which  was  designed  for  the  regulation  of  the  con- 
duct of  finite  free  agents,  is  violated  ;  then  the  law  of  di- 
vine operation,  according  to  which  the  Supreme  Agent 
regulates  his  own  conduct,  absolutely  requires,  that  natu- 
ral  evil  should  be  introduced,  and  that,  being  introduced,  it 
should  have  a  necessary  existence,for  the present,or  through 
endless  duration,  just  as  the  nature  of  the  case  may  require. 
For  in  tlie  order  of  things,  relative  to  the  mutable  system,  it 
is  universally  the  case,  that  there  is  a  possibility  of  eviU 
PREVIOUS  to  there  being  any  necessity  of  it.  This  is 
evident ;  ^because  there  was,  in  the  original  state  of  things* 
a  possibility  of  evil,  even  before  there  was  any  created 
existence ;  but  there  never  was  any  necessity  of  it,  till 
the  time  of  the  actual  violation  of  the  moral  law  by  finite 
free  agents.  When  the  time  arrived,  in  which  moral  evil, 
consisting  in  a  violation  of  that  law,  which  required  all 
finite  free  agents  to  absolutely  refrain  from  the  original 
principle  of  evil,  actually  took  place,  then,  but  never  be- 
fore, the  Supreme  Moral  Governor  of  the  universe  intro- 
duced the  necessity  of  natural  evil.  There  was  nothing, 
in  the  original  state  of  things,  to  render  it  inconsistent^ 
that  all  possibility  of  evil  should,  in  the  proper  timCy  have 
been  intirely  exterminated.  And  had  this  been  actually 
done,  then  all  good  would  have  been  unalterably  con- 
firmed ;  and  therefore  the  mutable  system,  to  which  finite 


Chap.  XIII.]  ON  Tttli  SACtlED  SCRIPTURES.  295 

beings  belong,  would  have  been  inseparably  united,  in  a 
state  of  the  most  happy  correspondence,  with  the  immu- 
table system  of  infinite  perfection,  which  peculiarly  be- 
longs to  tliie  Deity.  But  now  the  case  is  essentially  al- 
tered ;  for  the  very  foundation  of  such  union  is  now  for 
ever  removed.  An -eternal  separation  has,  m  some  in- 
stances,  actually  ta-ken  place.  The  entrance  of  sin,  into 
the  system,  has,  in  respect  to  some  individuals,  made  a 
breach,  that  never  can  be  healed  :  it  has  introduced  an 
injury,  that  never  can  be  repaired.  It  may  be,  however^ 
a  consoling  consideration  to  those,  who  will  avail  them- 
selves of  its  inestimable  value,  that  the  mutable  system, 
though  it  is,  in  some  cases,  essentially  injured,  beyond 
all  possibility  of  reparation,  yet  is  not  universally  reduced 
to  a  state  of  hopeless  ruin.  For  there  are  some^  who 
already  have  the  infallible  security  of  being  eternally 
happy.  There  are  others,  who  still  remain  in  an  uncon» 
firmed  state ;  of  whose  souls^  therefore,  the  original  prii>- 

ciple  of  evil  has  not  yet  taken  an  absolute  possession 

Respe'^.ting  those,  of  this  last  description,  though  they 
have  no  actual  security,  yet  there  is  a  foundation  for  their 
being  secured.  They  must  remember,  however,  that  the 
original  foundation  for  security,  is  perfectly  distinct  from 
the  security  itself  They  are^  therefore,  notwithstanding 
this  original  foundation  of  their  being  secured,  continu- 
ally in  a  state  of  the  most  alarming  danger  ;  and  conse- 
quently the  nature  of  their  case  most  urgently  demands 
their  speedy  application  to  the  glorious  Redeemer,  through 
whom  alone,  deliverance  can  be  obtained.  It  must  al- 
ways be  kept  in  view,  that  there  is  no  medium  between 
a  state  of  perfect  danger,  and  a  state  of  perfect  security. 


29p  ON  THE  SACRED  SCRIPTURES.  [PaHl. 

From  the  preceding  observations  it  is  evident ;  That 
tvhen  we  read,  in  the  second  and  third  chapters  of  Gen- 
esis, the  brief  account,  which  is  there  given  of  a  cer- 
tain external  visible  object,  called  **  the  tree  of  the 
knowledge  of  good  and  evil,"  we  ought  not  to  confine 
ourselves  intirely  to  the  sensible  ideas,  which  may  be  ex- 
cited by  the  mere  literal  statement.  For,  in  thus  doing, 
we  shall  entertain  but  a  very  partial  view  of  the  real  truth  ; 
even  of  that  truth,  a  right  understanding  of  which,  is  of 
the  highest  practical  importance,  considered  as  relating  to 
the  moral  law,  and  the  glorious  character  of  the  infinitely 
benevolent  Lawgiver.  This  adorable  and  most  amiable 
Being,  had  done  all,  that  could  be  done,  to  prevent  that 
tremendous  evil,  in  which  millions,  by  their  transgression 
of  his  most  reasonable  command,  are  actually  involved, 
and  from  which  it  has  now  become  eternally  too  late  for 
tliem  ever  to  be  extricated.  That  we  ought  not  to  con- 
fine our  views  intirely  to  the  literal  import  of  the  narra- 
tive, exhibiting  a  brief  statement  of  certain  external  cir- 
cumstances, relative  to  the  state  of  innocence,  and  the 
fciU  of  our  first  parents,  which  is  given  by  Moses,  is 
very  remarkably  illustrated  and  confirmed  by  the  pro^ 
phet  Isaiah.  ''  Now  will  I  sing  to  my  well-beloved  a 
song  of  my  beloved,  touching  his  vineyard.  My  well- 
beloved  hath  a  vineyard,  in  a  very  fruitful  hill :  and  he 
fenced  it,  and  gathered  out  the  stones  thereof,  and  plant- 
ed it  with  the  choicest  vine,  and  built  a  tower  in  the 
midst  of  it,  and  also  made  a  wine-press  therein  :  and  he 
looked  that  it  should  bring  forth  grapes,  and  it  brought 
forth  wild  grapes.  And  now,  O  inhabitants  of  Jerusa- 
lem and  men  of  Judah,  judge,  I  pray  you,  betwixt  me 
and  my  vineyard.     What  could  have  been  done  more  to 


Chan.  XIII.3  ON  THE  SACRED  SCRIPTURES.  297 

iiiy  vineyard,  that  I  have  not  done  in  it  ?  Wherefore, 
when  I  looked  that  it  should  bring  forth  grapes,  brought 
it  forth  wild  grapes  ?  And  now,  go  to :  I  will  tell  you 
what  I  will  do  to  my  vineyard  :  I  will  take  away  the 
hedge  thereof,  and  it  shall  be  eaten  up ;  and  break  down 
the  wall  thereof,  and  it  shall  be  trodden  down  :  and  I 
will  lay  it  waste :  it  shall  not  i)e  pruned  nor  digged,  but 
there  shall  come  up  briers  and  thorns :  I  will  also  com- 
mand the  clouds  that  they  rain  no  rain  upon  it.  For 
the  vineyard  of  the  Lord  of  hosts  is  the  house  of  Israel, 
and  the  men  of  Judah  his  pleasant  plant :  and  he  looked 
for  judgment,  but  behold  oppression  ;  for  righteousness, 

but  behold,  a  cry."  (Isa.  v.  1 7.) 

That  there  was,  in  the  original  state  of  things,  a  possi- 
bility of  evil,  is  proved  by  incontestable  fact ;  for  evil 
does  actually  exist ;  which  never  could  have  been  the 
case,  if  there  had  been  no  original  possibility  of  its  ex- 
istence. Now,  though  you  must  at  once  plainly  see,  and 
sensiblyfeel,  the  impropriety  of  inquiring.  Why  the  Deity 
did  not  prevent  the  original  possibility  of  evil :  that  is  ; 
Why  he  did  not  prevent  the  first  state  of  things,  re- 
lative to  the  mutable  system,  from  being  xvhat  it  realhj 
luas  at  first  ?  yet  you  may,  perhaps  be  disposed  to  in- 
quire, Why  the  Deity,  though  he  admitted  the  original 
possibility  of  evil,  yet  did  not  prevent  the  actual  existence 
of  it?  We  answer.. ..That  he  c/ic^f/o  all,  that  was  to  be 
done,  and  all  that  could,  in  the  nature  of  things,  be  done, 
in  order  to  prevent  the  actual  existence  of  evil.  Hence 
he  makes  the  solemn  appeal.../'  What  could  have  been 
done  more  to  my  vineyard,  that  I  have  not  done  in  it  .^",... 
The  Deity  ordained  a  law,  absolutely  requiring  all  finite 
free  agents  to  whollv  refrain  from  the  original  principle 

02 


29S  ON  THE  SACIILD  SCRIPTUKES,  [Fail  !• 

of  evil.  Evil  therefore  took  place,  not  bccciuse  there  v/as 
not  enough  done  to  prevent  it,  but  because  too  much  was 
clone  to  introduce  it;  for  that  was  done,  in  transgressing 
the  moral  law,  in  eonsecjuence  of  the  not  doing  of  which, 
no  evil  would  ever  have  been  introduced.  Hence,  with 
respect  to  the  prevention  of  evil,  finite  beings  oughi  not 
to  complain  of  the  Deity  for  not  doing  enough  ;  but  they 
ou<>-ht  to  take  all  the  blame  wholly  to  themselves,  for  do- 
inp"  too  much ;  lor  doing  that,  which  they  v/ere  stricdy 
forbidden  to  do.... Especially  when  it  is  considered,  that 
they  were,  by  the  divine  injunction,  restrained  from  no- 
thing but  what  was,  in  the  very  nature  of  things,  abso- 
lutely injurious  and  destructive  to  themselves.  "  And  the 
Lord  God  commanded  the  man,  saying.  Of  every  tree  of 
the  garden  thou  mayest  freely  eat :  but  of  the  tree  of  the 
knowledge  of  good  and  evil,  thou  shalt  not  eat  of  it ;  for 
in  the  day  that  thou  eatest  thereof  thou  shalt  surely  die." 
(Gen.ai.  16,  17.) 

If,  previous  to  the  first  existence  of  evil,  any  finite  be- 
ing had  inquired  of  the  Deity,  What  w^astobedone  with 
the  original  principle  of  infinite  evil?  he  would  have  re- 
plied :  Obey  my  order  with  respect  to  that  principle,  by 
lettin<r  it  intirely  alone  ;  and  you  shall  never  be  injured 
bv  it ;  leave  it  absolutely  to  niy  disposal,  and  when  the 
proper  time  arrives  for  that  purpose,  I  will  wholly  remove 
it  out  of  the  system,  and  thus  secure  you  in  the  eternal 
possessi«jn  of  infinite  good.  But  if  you  presume  to  dis- 
obey my  command  by  doing  that,  which  is  expressly 
forbidden ;  then  the  nature  of  your  ca^e  will  absolutely 
require  your  being  for  ever  cut  off  h  om  ail  happiness  and 
plunr.  ir.to  a  state  of  lirelric  vable  misery.  Therefore 
take  seasonable  warning,  and  thus  prevent  the  evil,  so 


Cbap  Xlir.]  ON  TlliL  SACRED     SCRIPTURES.  299 

that  there  may  reinaia  a  possibility  of  secaring  the  f>-ood. 
Be  obedient ;  and  all  shall  be  well,  in  the  final  event. 
Trust  the  accomplishment  of  the  whole  with  me.  "  I  the 
Lord  will  hasten  it  in  its  time."  (Isa.  Ix.  -22.) 

If  you  should   inquire,    Whether  the  conduct  of  the 
Deity  would  have  been  different  towards  "his  creatures 
if  they  had  cimducted  differently  towards  him  ?  we  an- 
swei  directly  in  the  affirmative  ;   That  his  conduct  would 
have  been  essentially  different.     For  if  fmite  free  ao-enta 
had  never  violated  the  moral  law ;    then  the  Deity  never 
would   have  introduced  any  evil   into  the  system ;    but 
would,  in  thi^  course  of  his  disposal  of  events  have  re- 
mo^ed  the  original  principle  of  all  evil,  and  thus  would 
have  effectually  secured  the  greatest  possible  sum  of  hap- 
piness to  all  perceptive  beings ;  in  which  case,  a  perfect 
harmony  would  have  subsisted  between  the  universal  Pa- 
rent and  all  his  intelligent  offspring.     The  case  is,  there- 
fore, very  different  from  what  it  would  have  been,  if  sin 
had  never  entered  into  existence.     The  immutable  sys- 
tem of  infinite  perfection,  which  constitutes  the  absolute 
complete,  unchangeable  and  eternal  felicity  of  Jehovali^ 
does,  indeed,  remain  unalterably  the  same,  without  any 
increase  or  diminution,  or  any  variation  whatever ;    but 
the  mutable  system,  to  which  finite  beings  naturally  be.^ 
long,  has,  by  the  taking  place  of  moral  evil,  been  essen- 
tially  injured.     Sin  has,  with  relation  to  the  sinner,  chano-- 
ed  the  God  of  infinite  goodness  to  a  God  of  im.placable 
vengeance  ;  and  therefore  his  conduct,  m  some  iiistanceSy 
is  directly  the  reverse  of  what  it  would  have  been,  if  the 
moral  law  had  never  been  violated.     *'  Hear,  O  my  peo- 
ple, and  I  will  testify  unto  thee  :    O  fsrael,  if  thou  wilt 
hearken  unto  me  ;  there  shall  be  no  strange  god  in  thee  ■ 
neither  shalt  thou  worship  any  strange  god.    I  am  the 


500  ON  THE  SACRED  SCRIPTURES.  lV:&a    V 

Lord  thy  God,  who  brought  thee  out  of  the  laud  of  Egypt ; 
open  thy  mouth  wide  and  I  will  fill  it.  But  my  people  v/ouki 
not  hearken  to  my  voice :  and  Israel  would  none  of  me» 
So  I  gave  them  up  unto  their  own  heart's  lust  :  and  they 
walked  in  their  own  counsels.  O  that  my  people  had 
hearkened  unK)  me,  and  Israel  had  walked  in  my  ways ! 
I  should  soon  have  subdued  their  enemies,  and  turned 
my  hand  against  their  adversaries.  Turn  ye,  at  my  re- 
proof, behold,  I  will  pour  out  my  Spirit  upon  you,  I  will 
make  known  my  words  unto  you.  Because  I  have  call- 
ed and  ye  refused,  I  have  stretched  out  my  hand,  and  no 
man  regarded  ;  but  ye  have  set  at  nought  all  my  counsel, 
and  would  none  of  my  reproof  :  I  also  will  laugh  at  your 
calamity,  I  will  mock  when  your  fear  cometh  :  when 
your  fear  cometh  as  desolation,  and  your  destruction  com- 
eth as  a  whirlwind  j  when  distress  and  anguish  cometh  up- 
on youo  Then  shall  they  call  upon  me,  but  I  will  not 
answer ;  they  shall  seek  me  early,  but  they  shall  not  find 
me.  For  that  they  hated  knowledge,  and  did  not  choose 
the  fear  of  the  Lord.  They  would  none  of  my  counsel : 
they  despised  all  my  reproof.  Therefore  shall  they  eat 
of  the  fruit  of  their  own  way,   and   be   filled  with  their 

own  devices.''  (Psal.  Ixxxi.  8 14.   Prov.  i.  23.) 

You  may  now,  perhaps,  inquire  ;  Whether  there  is  not 
more  good  in  the  system,  tlian  there  would,  or  could 
have  been,  if  moral  evil  had  never  taken  place  ?  In  an- 
swer to  this,  it  may  be  observed  ;  That  in  the  immutable 
system  of  infinite  perfection,  which  is  the  only  source  of 
all  true  happiness,  that  infinite  sum  of  original  good, 
which  there  was,  previous  to  the  taking  place  of  moral 
pvil,  still  remains,  considered  in  itself,  invariably  the  same, 
without  any  alteration,  by  increase  or  diminution ;  but 


<.hap.  Xlil.]  OI>r  THE  SACRED  SCRIPTURES.  301 

that  infinite  original  good,  which,  if  moral  evil  had  nev- 
er existed,  might  have  been  for  ever  secured  to  all  per- 
ceptive beings,  is  now,  with  respect  to  soine  of  them,  ir- 
recoverably and  eternally  lost.  Therefore,  while,  in  the 
immutable  system,  absolutely  considered,  there  has  not 
been,  even  in  the  least  degree,  any  variation  from  its  ori- 
ginal state,  the  mutable  system  has,  by  the  actual  exis- 
tence of  sin,  been  the  subject  of  an  essential  change ;  a 
change,  which  has,  in  no  respect  whatever,  rendered  it 
any  better  ;  but  has,  in  some  respects,  rendered  it  infi- 
liitely  worse,  than  it  was  before.  No  plea,  therefore,  in 
whatever  view  it  is  considered,  can  ever  be  made  in  favour 
of  sin.  The  best  that  can  be  said  of  it,  is  ;  '*  That  it  is  an 
unruly  evil  full  of  deadly  poison."  (Jam.  iii.  7.)  It  can- 
not be  vindicated,  as  being,  in  any  way  whatever,  condu- 
cive to  the  honour,  glory  or  happiness  of  the  Deity.  Be- 
cause he  is  the  absolute  proprietor  of  a  universal,  inde- 
pendent, immutable,  and  eternal  system,  peculiarly  his 
own,  into  which  sin  can  never  enter  ;  for,  with  relation 
to  that  system,  which  of  all  possible  systems  is  the  best, 
there  neither  is,  nor  ever  was,  any  possibility  of  evil.  It 
cannot  be  vindicated  as  contributing,  either  essentially  or 
occasionally,  to  the  happiness  of  finite  beings.  Their 
happiness  cannot  be  derived  from  any  thing,  that  has  a 
peculiar  relation  to  the  mutable  system.  For  it  cannot 
be  derived  from  the  original  principle  of  evil ;  nor  from 
any  connexion  with  that  principle  ;  nor  from  the  misery 
resulting  from  such  connexion.  But  all  their  happiness 
must  be  intirely  derived  from  an  infinitely  different 
SOURCE  ;  viz.  from  that  universal,  immutable  system  of 
absolute  perfection,  which  constitutes  the  supreme,  inde- 
pendent felicity  of  the  Deity  himself,  and  which,  through 


ON  THE  SACRED  SCRIPTURES.  [Part  I. 

the  Saviour  alone,  can  be  secured  to  those  perceptive  be- 
iiigs,  who  are  not  yet  irrecoverably  lost,  by  a  final  separa- 
tion from  the  inexhaustible  fountain  of  love  and  good- 
ness. It  is,  therefore,  not  the  mutable^  but  the  immiita- 
hie  system,  which  is  always  to  be  considered  as  the  ab- 
solute STANDARD,  of  all  perfection  and  the  only  source 
OF  ALL  HAPPINESS,  Therefore  the  more  free  any  sys- 
tem is  from  sin  and  misery,  the  greater  is  its  perfection. 
Consequently,  that  system  w^hich  is  intirely  free, 
not  only  from  evil  itself,  but  also  from  every  principle  of 
CA^il,  is,  of  all  others,  the  most  perfect ;  and  it  is  such  a 
system  that  constitutes  heaven.  That  which  is  directly 
opposite  to  this  is  hell  ;  in  which  the  principle  of  all 
evil  is  absolutely  predominant,  without  any  thing  to  coun- 
terbalance it,  or  counteract  its  continual  and  eternal  ope- 
ration. 

This  principle,  in  its  original  state,  is  of  such  a  na^ 
ture,  that  it  may  be  exterminated  by  faith^  or  be  confirm-^ 
ed  by  falsehood  ;  and  accordingly,  to  those  whom  it  na- 
turally relates,  will  be  admitted  to  heaven  or  doomed  to 
hell.  Therefore,  **  he  that  belie veth  shall  be  saved  ;  but 
he,  that  believeth  not,  shall  be  damned."  (Mar.  xvi.  16.) 
Hence  it  is  evident,  that  the  prohibitory  command,  which 
God  gave  to  our  first  parents,  requiring  them  to  abstain 
from  "  the  tree  of  knowledge  of  good  and  evil,"  was  not 
arbitrary  nor  unjust,  neither  was  it  merely  circumstantial ; 
l)ut  it  was  founded  in  the  original  nature  of  things  ;  and 
was  not  confined  to  them  alone,  but  equally  extends  t(^  all 
mankind  of  every  age  and  nation.  For  the  original  prin- 
ciple of  evil  is  the  foundation  of  sin  ;  sin  introduces 
falsehood  into  the  mental  system ;  and  falsehood  is  the 
source  of  misery.     The  original  principle  of  infi  nite  evrl» 


Chap.  XIII  ]  ON  THE  SACRED  SCRIPTURES.  30S 

as  long  as  finite  agents  intirely  refrain  from  interfering 
with  it,  is  perfectly  harmless  ;  for  while  it  remains  in  the 
hands  of  the  Deity  alone,  he  can  dispose  of  it,  in  the 
best  manner,  by  retaining  it,  as  long  as  it  is  suitable,  that 
it  should  be  retained,  and  then,  by  removing  it,  when- 
ever the  proper  time,  for  its  being  removed,  arrives.  But 
when  any  finite  agent,  in  direct  opposition  to  the  divine 
command,  has  once  formed  an  agreement  with  this  prin- 
ciple, it  will  become  absolutely  inconsistent,  even  for  the 
Deity,  ever  to  remove  it ;  the  inconceivably  dreadful 
consequence,  consisting  in  eternal  misery,  must,  therefore, 
in  this  case,  inevitably  follow.  "  For  the  Lord  will  rise 
up  as  in  mount  Perazin,  he  will  be  wroth  as  in  the  val- 
ley of  Gibeon,  that  he  may  do  his  work,  his  strange 
work,  and  bring  to  pass  his  act,  his  strange  act." 
(Isa.  xxviii.  -^1.)  And  now,  since  the  system  of  in- 
finite perfection,  which  essentially  belongs  tothe  Dei- 
ty, is  absolutely  free  from  all  evil  ;  it  was,  therefore  ac- 
cording to  the  original  state  of  things,  perfectly  agree- 
able to  his  nature,  aiid  his  universal  plan  of  operation,  to 
remove  out  of  the  mutable  system,  the  principle  of  all 
evil,  and  retain  that  of  all  good  ;  therefore  what  is  direct- 
ly opposite  to  this,  consisting  in  his  removing  the  princi- 
,ple  of  good  and  retaining  that  of  evil,  is  called  "his 
work,  his  strange  work  ;  his  act,  his  strange  act."  Con- 
seqaenilx  he  has  given  every  finite  free  agent  full  liberty  to 
taKc  hold  of  hjs  power,  as  it  relates  to  good ;  but  he  ab- 
solutely requires  him  to  refrain  from  that,  which  relates 
to  evil.  Hence  his  la;  guaoe  is  ;  "  Let  him  take  hold  of 
MY  STRENGTH,  that  he  may  make  peace  with  me,  and 
he  shall  make  peace  with  me."  "  Hold  fast  that  which 
is  GOOD.  Abstain  from  all  appearance  of  evil.  "(Isa.  xxvii, 
5.  1  Thess.  v,  21,  22.) 


TRUTH  DISPLAYED. 

PART  SECOND. 


P  2 


TRUTH  DISPLAYEa 

PART  SECOND. 

IJN  THE  VISIBI.E  UNIVERSE  ;  CONSISTING  OF  MATTER  AND 

MOTION. 


Introductioiu. 

HERE  are,  as  we  have  observed,  in  the  first  part  ot' 
this  work,  two  perfectly  distinct  systems ;  one  of  which 
is  intirely  independent  of  the  other,  and  is,  in  itself  alone, 
absolutely  complete,  in  all  respects,  to  an  infinite  degree  ; 
being  utterly  incapable  of  admitting  any  increase  or  di- 
minution. This  system  is  capable  of  admitting,  without 
implying  any  change  in  itself,  another  system,  which  is 
absolutely  dependent  on  the  first.  Therefore,  all  depen- 
dence,  all  change,  all  imperfection,  so  far  as  there  ever 
can  be  any  imperfection,  all  evil,  and  all  possibility 
OF  EVIL,  wholly  belong  to  the  mutable  system. 

There  is,  in  the  immutable  system,  a  foundation  for  an 
infinite  series  of  changes,  relative  to  finite  existence.... • 
And  that^  to  which  we  now  refer,  is  that  endless  stream 
of  TIME,  which  is  flowing,  and  will  forever  continue  to 
flow,  in  one  uniform  succession,  from  the  future  to  the 
present,  and  from  the  present  to  the  past.  But  while  this 
amazing  process  is  continually  carried  on,  without  any 
Intermission,  by  tlje  unfailiing  vital  energy  of  the  ever 


303  ON  THE  VISIBLE  UNIVERSi:-  t'PaJrt  Jlv 

living  God  ;  the  divine  Mind,  the  divine  perception,  and 
the  boundless  object  of  this  perception,  consisting  in 
the  whole  sytem  of  absolute  perfection,  all  remain  unaU 
terably  the  same.  And  even  that  time,  which  is  conti- 
nually passing,  is  something,  which  has  all  been  present 
before.  For  the  whole  of  eternity,  which  is  now  future, 
in  a  separate  state,  has  once  all  been  present,  in  a  state  of 
connexion  with  itself.  That  continual  flow  of  time,  of 
which  we  have  been  speaking,  will  be  as  lasting  as  eter- 
nity, and  is  as  far  from  having  any  dependence  on  any- 
thing of  a  mutable  nature,  as  the  divine  existence  itself. 
The  succession  of  time,  would  always  remain  invariably 
the  same,  if  there  was  no  such  thing  as  finite  existence. 
Though  the  Deity  eternally  possessed  the  whole  power, 
relating  to  all  events,  that  ever  can  exist :  yet  such  is  the 
nature  of  his  plan  of  operation,  as  to  require  time  for 
the  actual  exertion  of  his  power.  The  very  nature  of 
finite  existence  requires  succession,  with  relation  to  the 
events,  that  are  to  be  produced.  The  whole  of  mutable 
existence  cannot  all  be  present  at  once  ;  the  actual  exer- 
tions of  divine  power,  relative  to  it,  therefore,  are  suc- 
cessive. And,  consequently,  it  has  not  been  from  eter- 
nity,  but  takes  place  in  time.  There  was  not  an  original 
necessity  of  finite  existence ;  but  the  Deity  introduced  a 
necessity^  by  the  exertion  of  his  power.  For  he  was  pos^ 
sessed  of  all  power,  previous  to  any  actual  exertion  ;  and 
therefore,  there  was  a  foundation,  or  a  possibility,  of  muta- 
ble existence,  before  the  existence  itself  was  actually  pro- 
duced.  That  there  was  such  an  original  possibility,  is 
evident ;  for  had  not  this  been  really  the  case ;  then  there 
never  could  have  been  any  such  existence.  But  that 
there  actually  is  existence  of  this  kind,  is  an  undeniably 


*l»>troducflon.3  ON  THE  VIS13LE  UNIVEllSE.  309 

fact ;  and  therefore  there  was  an  original  possibility  of  it. 
And  here  we  must  again  bring  into  view,  the  distinction 
between  the  original  state  of  the  immutable,  and  that  of 
the  mutable  system.  Let  it,  then,  be  carefully  observed ; 
That,  with  regard  to  the  former y  there  was  no  possibility 
of  the  want  of  any  thing,  which  could  ever  belong  to 
that  system  ;  and  therefore,  all  possibility  was  on  the 
affirmative  side  ;  but  with  regard  to  the  latter ,  there  was 
not  only  an  original  possibility  of  existence,  but  there 
was  an  original  possibility  of  the  want  of  existence.  In 
the  original  state  of  things,  therefore,  there  were  two  pos- 
sil^iiities  ;  one  on  the  affirmative^  and  the  other  on  the 
negative  side.  Hence  it  is  evident,  that,  with  relation  to 
the  mutable  system,  the  Deity  was  originally  invested 
with  a  TWOFOLD  POWER  ;  by  the  exertion  of  which,  in 
removing  the  possibility  of  nonexistence,  and  retaining 
that,  on  the  opposite  side,  he  created  the  visible  universe. 
And  he  did  this,  not  by  modifying,  or  givino^  a  new  form 
to  preexistent  materials,  but  by  producing  that,  which 
previous  to  his  exertion,  had  no  actual  existence. 

Hence  "  we  understand  that  the  worlds  were  framed 
by  the  word  of  God,  so  that  things,  which  are  seen 
were  not  made  of  things,  which  do  appear."  (Heb.  xi. 
3.)  With  regard  to  the  mutable  system,  therefore,  there 
was  an  original  want  of  finite  existence;  and  conse- 
quently it  was  by  the  exertion  of  divine  power,  that  such 
existence  was  actually  produced.  But  with  respect  to 
the  system  of  infinite  perfection,  the  case  was  essentially 
different.  For  there  was  no  possibility  of  the  rvant  of  any 
existence  to  render  that  system  absolutely  complete. 
Therefore,  all  possibility  was  on  the  side,  opposite  to  that 
of  nonexistence*      And  all  possibility,  being  wholly  on 


310  ON  THE  VISIBLE  UNIVERSg.  CP^W't  »• 

ilic  affirmative  side,  was  the  same  as  necessity ;  a  neces- 
sitv  of  universal,  immutable,  and  eternal  perfection.     And 
since  this  necessity  was  absolutely  original,  and  not  in- 
troduced by  any  exertion  of  power ;  therefore,  there  is 
not  any  thing,  in  the  system,  to  which  it  relates,  that  can 
be  said  to  have  been  created^  or  produced  from  a  state  of 
uonexistence.      As   it  was,  in  its  original   state,  so  it  is 
now,  and  eternally  will  be,  completely  perfect,   in  the 
highest  possible  degree,  and  absolutely  independent  of  all 
the  changes  or  revolutions,  that  ever  did,  or  ever  can  take 
place.     All,  that  belongs  to  it,  whereby  it  is  constituted 
a  svstem  of  absolute,  infinite  perfection,  has   been  from 
eternity.     The  supreme  felicity  of  the  Deity,  therefore, 
has  no  dependence  on,  nor  any  rclation  to,  any  finite  ex- 
istence,  nor  on  his  power  to  produce  it.     The  reason  is, 
because  he  has  an  immutable  system  of  his  own,  which 
is  absolutely  complete,  without  bringing  any  finite  exist- 
ence into  the  account.     But  that  existence,  which  now 
belongs  to  the  mutable   system,  was  originally  wanting, 
and  was,  in  time^  actually  created^  by  the  exertion  of  di- 
vine power,  in  removing  the  possibility  of  nonexistence 
and  retaining  the  opposite  possibility.     As  the  mutable 
system  has  a  peculiar  relation  to  future  time  ;  so  the  Su- 
preme Agent,  according  to  his  own  universal  plan  of  ope- 
ration, always  exerts  his  power,  with  respect  to  this  sys- 
tem^ whenever   the  proper  time^  for  such  exertion,  be- 
comes actuall}'  prcsrnt.     And  this  is  the  same,  as  for  him 
to  conduct,  in  his  disposal  of  events,  just  as  he  sees  fit. 
Respecting  any  particular  event,  therefore,  which  he  will 
see  fit  to  produce,  it  belongs  to  him  to  say  ;  "  I  the  Lord 
will  hasten  it  in  irs  time."  (Tin.  Ix.  22.)     And  conse- 
qucntly,  it  would  he  inconsistent  and  unreasonable  to  in^ 


InSroduclion.]  -ON  THE  VISIBLE  UNIVERSE.  SU 

quire  ;  Why  he  does  not  exert  his  power,  lefore  the 
proper  time,  or  why  he  does  not  forbear  to  exert  it, 
when  the  proper  time  arrives.  "  To  every  thiitg  there  is 
a  season,  and  a  time  to  every  purpose  under  heaven. 
A  time  to  be  born,  and  a  time  to  die  :  a  time  to  plant, 
and  a  time  to  pluck  up  that  which  is  planted :  a  time  to 
kill,  and  a  time  to  heal :  a  time  to  break  down,  and  a 
time  to  build  up.''  (Eccl.  iii.  1.) 

The  Deity  never  exerts  his  power,  too  soon,  nor  tab 
late ;  but  performs  all  his  operations,  each  one  in  due 
season.  And  this  course  of  conduct,  he  will  always  in- 
variably pursue,  whatever  may  be  the  consequence,  whe- 
ther good  or  evil,  to  finite  beings.  He  never  will  do  in- 
jury to  any,  who  are  obedient  to  his  commands ;  but 
those,  who,  by  transgression,  provoke  him  to  anger,  must 
feel  the  terrible  effects  of  his  displeasure.  Since  the  mu- 
table system  has  a  peculiar  relation  to  future  time,  there- 
fore  the  operations  of  the  Deity,  relative  to  the  paiticular 
events  of  this  system,  are  successively/  performed.  Foi 
though  he  was  eternally  invested  with  all  power,  with 
respect  to  every  possible  event ;  yet  his  original  plan,  be- 
ing adapted  to  the  peculhrnatme  of  the  system,  to  which 
U  relates,  requires  that  his  power  should  be  exerted,  ncJt 
all  at  once,  but  in  particular  operations,  succeeding  each 

other,  in  a  series,  extending  through  endless  futurity 

This  endless  series  of  divine  operations,  was  first  begun, 
in  the  production  of  that  kind  of  existence,  which  we 
call  MATTER.  And  matter  being  created,  another  per- 
fectly distinct  kind  of  existence  was  introduced,  in  addi- 
tion to  it,  which  we  shall  call  motion.  And  from  the 
addition  of  motion  to  matter,  results  a  certain  conscqiic-ice 
ot  effect^  which,  for  the  want  of  any  appror^riate  term   in 


312  ON  THE  PROPERTIES  OF  MATTER.  [i»an  IJ, 

the  language,  whereby  to  express  it,  we  must,  either  by 
way  of  circumlocution,  call,  a  change  of  place,  or 
a  change  of  matter  in  respect  to  its  place ;  or  else  we  must 
introduce  an  intirely  new  term,  for  the  purpose  of  ex- 
pressing it.  The  former  will  be  preferred  to  the  latter. 
The  three  things,  that  have  been  mentioned,  viz.  matter^ 
motion,  and  a  change  of  matter  in  respect  to  its  place,  are 
all  perfectly  distinct  from  each  other.  We  shall  treat  of 
these  in  tlieir  order. 


CHAPTER  L 

ON  THE  GENERAL  PROPERTIES  OF  MATTER. 

X  REVIOUS  to  that  amazing  exertion  of  Almighty 
power,  by  which  the  whole  material  system  was  created, 
there  was  the  intire  want  of  all  mutable  existence.  There 
was,  indeed,  a  foundation  of  this  kind  of  existence ; 
otherwise  it  could  never  have  taken  place ;  or,  in  other 
words  ;  the  Deity  was  invested  with  an  original  power, 
completely  adequate  to  its  production.  But  yet  the  ex- 
istence itself,  previous  to  the  divine  exertion,  was,  in  ev- 
ery dct^iee,  and  in  every  form,  intirely  wanting.  It  vvas^ 
therefore,  wholly  produced  from  a  state  of  nonexistence. 
But  matter,  being  actually  created,  is  now,  in  conse- 
quence of  its  mutable  nature,  capable  of  being  changed, 
-and  differently  modified,  in  an  infinite  variety  of  ways...» 
"  For  every  house  is  built  by  some  man :  but  he  that 
built  all  things  is  God.'*  (Heb.  iii.  4.)  The  building  of 
a  house  does  not  consist  in  the  creation  of  any  thing  from 
a  state  of  nonexistence  ;  but  it  consists  merely  in  giving 


Chap.  1.3  ON  tHE  PROPERTIES  OF  MATTER.  313 

a  new  form  to  what  existed  before.  But  matter  had  no 
actual  existence,  in  any  form,  till  it  was  created,  by  the 
actual  exertion  of  divine  power.  Hence,  it  is  a  univer- 
sal property  of  matter,  to  be  the  first  of  all  created 
things. 

Log  A  L I T  Y  is  also  an  essential  property  of  matter.     For 
there  can  be  no  such  thing  as  matter  exclusive  of  space  ; 
to  that,  therefore,  it  always  has  a  peculiar  relation,  and 
in  that  it  is  contained.      Matter  absolutely  depends  on 
space  ;  but  space  has  no  dependence  on  matter.  Formatter 
is  a  mutable  substance  ;  but  space  is  immutable  ;  and  con- 
sists in  the  original,  absolute,  unchangeable  and  eternal  dif- 
ference between  something  and  nothing.    It  is  perfect  in  its 
nature,  and  absolutely  infinite  in  degree.     It  always  had 
the  same  universal  and  invariable  existence,  as  it  has  now, 
before  matter  was  produced  by  creation  ;    for  there  al- 
\vays  was,  in  the  absolute  nature  of  things,  an  infinite, 
unalterable  difference  between  universal  existence  and  uni* 
versal  nonentity.     This  difference  is  what  we  call  immen- 
sity :  which,  being  of  boundless  magnitude,  contains  an 
infinite  number  of  degrees,  from  that,  which  is  infinitely 
small,   to  that,   which  is  finite  ;  and  from  that,   which  i^ 
finite,  to  that,  which  is  infinitely  great.     And  such  is  its 
essential  nature,  as  to  admit  no  change,  nor  any  alteration  j 
in  any  manner  whatever.     Immensity  is  a  most  astonish^ 
ing  object ;  an  object  which  does,  and  always  will,  in  rc^ 
spect  to  its  magnitude,  infinitely  surpass  the  most  enlarged 
conception  of  any  finite  mind  ;  even  after  its  having  been 
in  a  state  of  the  highest  degree  of  progressive  improve- 
ment, millions  of  ages,  multiplied  by  millions,  in  num- 
ber beyond  all  calculation.     But  this  is  an  object,  which 
the  Deity  always  directly  and  intuitively  perceives,  and; 


314  ON  THE  PROPERTIES  OF  MATTER  [Part  ii 

without  the  intervention  of  any  medium  whatever,  most 
completely  comprehends,  in  all  its  extent,  from  the  least 
to  the  greatest  degree.  Any  finite  degree  of  space  ;*or 
which  is  the  same  thing,  the  disagreement  of  any  finite 
quantity  of  space  with  the  want  of  itself,  is  what  we  call 
place.  It  is  the  universal  property  of  every  quantity  of 
matter  to  exist  in  bom€  place,  by  itself,  so  as  to  exclude 
everv  other  quantity  of  matter  from  coexisting  in  the 
same  place.  Every  part  of  space  has  a  peculiar  relation 
to  the  want  of  itself ;  that  is,  it  disagrees  with  the  want 
of  itself;  and  this  peculiar  relation  alwa)^  remains  un- 
changeably the  same.  Matter  also  has  a  relation  to,  that 
is,  it  disagrees  with,  the  want  oi'  some  part  of  space.  And 
that  part  of  space,  with  the  7vant  of  which  any  quantity 
o^  mditQi' disagrees,  is  the  place,  in  which  the  given 
quantity  of  matter  actually  exists.  Every  part  of  mat- 
ter, therefore  exists  in  some  place.  Hence  locality  is  an 
essential  property  of  matter. 

Another  property  is  mobility.  For  matter,  consid- 
ered in  itself,  is  imperfect.  It  is  not  a  whole  quantity, 
but  it  is  the  difference  between  the  whole  and  a  part.  In 
order  to  constitute  the  v*^hole,  therefore,  a  part  must  be  ad- 
ded to  the  difference  ;  for  a  part  of  the  whole,  and  the  dif- 
ference between  the  whole  and  a  part,  constitute  the 
whole  itself.  And  that  part,  which  is  to  be  added  to  the 
difference,  in  order  to  make  up  the  vvhole,  consists  in  that 
peculiar  kind  of  existence,  which  we  C2\\  motion.  This 
is  something,  which  is  perfectly  distinct  from  matter,  and 
from  every  modification  of  it.  For  motion  is  not  the 
same  as  any  part  of  matter,  nor  is  it  the  same  as  any 
change  of  matter  whatever.  Motion,  in  addition  to  matter^ 
-onstitutesthe  positive  whole  of  all  external  mutable  ex- 


Chap.  1.]  ON  THE  PROPERTIES  OF  MATTER.  315 

istence,  that  can  be  actually  present,  at  any  one  time.  Now 
since  matter  is  not  a  whole  quantity,  but  is  the  difterence 
between  the  whole  and  a  part,  and  consequently  is  muta- 
ble ;  that  is,  capable  of  being  changed^  in  respect  to  its 
place ;  therefore  it  is  essentially  different,  in  its  nature, 
from  space.  For  every  degree  of  space  is  a  complete 
whole  quantity,  and  absolutely  immutable.  Both  matter 
and  space  are  real  substances,  admitting  of  various  de- 
grees  of  magnitude  ;  yet  there  is  au  essential  distinction 
between  the  respective  natures  of  these  two  kinds  of  ex- 
istence ;  •  for  one  is  imperfect  and  mutable,  but  the  other 
is  perfect  and  immutable.  Every  part  of  space  always 
has  an  unchangeable  relation  to  the  want  of  itself;  and 
since  it  never  changes  this  relation  ;  therefore,  it  always 
exists  in  the  same  place  ;  that  is,  it  always  exists  in  it- 
self; for  it  is  the  nature  of  it  to  be  selfexistent.  But 
with  regard  to  matter,  the  ca^e  is  diiTerent ;  for  matter  is 
capable  of  hiving  a  relation  to  the  want  of  one  part  of 
space  at  one  time,  and  the  want  of  another  part  of  space, 
at  another  time.  Matter,  therefore,  being  of  a  mutable 
nature,  is  capable  of  existing  in  a  twofold  state,  for  it  is 
capable  of  admitting,  in  addition  to  itself,  that  kind  of 
existence,  which  we  call  ?notion  ;  hi  consequence  of  w^hich 
it  will,  after  having  continui^d  to  exist,  for  a  certain  length 
of  time,  in  one  place,  then  change  its  place ;  and  after 
having  begun  to  exist  in  a  new  place,  it  will  there  con- 
tinue to  exist,  for  a  certain  length  of  time,  and  then  it 
will  change  its  place  again,  &c.  as  before.  The  num- 
ber of  changes,  that  will  take  place,  in  any  given  length 
of  time,  will  always  be  proportional  to  the  degree  of  mo^ 
tion,  which  is  added  to  the  quantity  of  matter  in  which 
those  changes  are  produced ;  or  the  effect,  consisting  m 


31C^  ON  THE  PROPEKTlfiS  OF  MATTER.  L^art  U. 

the  change  of  the  quantity  of  matter,  in  respect  to  its 
place,  will  be  proportional  to  the  cause,  consisting  in 
the  degree  of  motion,  which  is  added  to  the  quantity  of 
matter,  which  is  the  subject  of  change.  And  since  mat- 
ter is  capable  of  admitting,  in  addition  to  itself,  that  kind 
of  existence  (viz.  motion)  which  is  the  cause  of  its  be- 
ing changed,  in  respect  to  its  place,  therefore  mobility  is  a 
property  of  matter. 

Among  the  properties  of  matter  must  be  reckoned 
impenetrability;  that  is,  the  impossibility  of  the 
coexistence  of  any  two  quantities  of  matter,  in  the  same 
place.  For  every  quantity  of  matter  always  does,  from  the 
very  nature  of  it,  necessarily  require  a  distinct  place  of 
its  ovv^i,  and  therefore,  it  is  impossible  that  any  other 
quantity  of  matter  should  coexist  in  the  same  place. 

It  is  the  property  of  every  body  of  matter  to  consist  of 
PARTS.  And  the  parts,  of  which  it  is  composed,  are  of 
two  kinds  ;  viz.  separable  and  inseparable.  Every  par- 
ticular mass  of  matter  is  composed  of  2i  finite  number  of 
separable  parts,  which  we  shall  call  particles.  By  a  par- 
ticle, as  the  term  is  here  used,  is  meant  the  smallest  sepa* 
Table  part  of  matter.  Every  particle  consists  of  an  in- 
finite number  of  inseparable  parts.  Such  is  the  na- 
ture of  the  inseparable  parts  of  matter,  that  they  cannot 
exist  in  a  state  of  separation  from  each  other ;  it  there- 
fore requires  an  infinite  number  of  them,  in  a  state  of  un- 
ion,  to  compose  one  particle.  A  particle  of  matter  cor- 
responds to  a  poifit  of  space.  Every  finite  magnitude  of 
space,  which  consists  of  a  finite  number  of  points,  ex- 
tending one  way,  constitutes  that  kind  of  magnitude, 
which  is  called  a  line.  Any  number  of  lines  constitutes 
breadth.     Any  number  of  breadths  constitutes  thicknes^c 


Ohap.I]  ON  THE  PROPERTIES  OP  MATTER.  i^[jf 

And  as  miits  are  the  elementary  parts  of  number ;  so  par- 
ticles are  the  elementary  parts  of  matter.  Every  particle 
i-s  perfectly  solid  and  inipenetrable.  Therefore,  there 
is  a  universal  and  essential  distinction  between  the  sepa- 
j'able  and  inseparable  parts  of  matter.  And  consequently, 
?natter  is  not  ijijinitely  divisible.  Every  quantity  of  matter, 
consisting  of  any  number  of  particles,  as  2,  3,  4,  or  5,  &€. 
is  divisible  ^  bui  every  part,  which  contains  only  one  par  * 
tick,  is  indivisible  ;.  the  reason  is  ;  because  all  the  parts 
of  it  are  inseparably  combined  together,  by  unity  or  1. 
It  is  the  essential  nature  of  a  unit,  or  J ,  to  consist  of  an 
infinite  number  of  inseparable  parts.  For  a  unit  consists 
of  '2  halves,  3  thirds,  4  fourths,  5  fifths,  &c.  to  infinity. 
It  is  the  essential  nature  of  every  unit  to  require  a  union 
of  all  its  parts.  Therefore,  every  part  of  a  unit  necessa- 
rily requires  the  addition  of  all  the  other  parts.  Conse- 
quently ;  t  requires  the  addition  of  t ;  t  requires  the  ad- 
dition of  I ;  4  requires  the  addition  of  4  ;  |  requires  the 
addition  of  ^,  Sec.  to  infinity.  Hence  it  follows :  That 
all  the  parts  (infinite  in  number)  of  every  particle  of  mat- 
ter  are  inseparably  combined  together,  by  unity,  or  1, 
which  is  essential  to  the  very  existence  of  the  particle  it- 
self. Hence  it  is,  that  every  particle  consists  of  an  infi- 
nite number  of  inseparable  parts, 

Density  and  raritx  are  properties,  that  belong  to 
matter.  For  the  real  quantity  of  matter,  which  any  one 
body  contains,  is  always  directly,  as  the  number  of  par- 
ticles, of  which  it  is  composed.  Some  bodies  of  equal 
magnitude,  contain  an  unequal  number  of  porticies. 
Hence  result  those  properties  of  matter,  which  are  called 
density  and  rarity.  These  two  properties  t:  ^li  ectly  the 
reverse,  one  of  the  other.     Thus  ;  if  there  are  any  two 


318  ON  THE  PROPERTIES  OF  MATTER.  [Part  IL 

bodies  of  equal  magnitude,  and  one  contains  ten  times  as 
many  particles  as  the  other ;  then  the  density  of  that  one, 
which  contains  tlie  greatest  number  of  particles,  is  ten 
times  as  great,  as  that  of  the  other.  Hence  arise  the  spe- 
cifick  gravities  of  the  various  kinds  of  matter  ;  as,  plati- 
na,  gold,  lead,  silver,  iron,  glass,  &c. 

It  is  the  property  of  matter  to  consist  of  various 
DIFFERENT  SPECIES.  And  the  spccifick  difference,  sub- 
sisting  between  the  various  kinds  of  matter,  results  from 
the  particular  structure  or  arrangement  of  the  several  pri- 
mogenial  particles,  of  which  the  respective  kinds  of  mat- 
ter are  composed.  Therefore,  let  that  peculiar  structure, 
or  arrangement  of  parts,  which  constitutes  a  solid,  for  in- 
stance,  be  so  changed,  as  to  be  perfectly  similar  to  that 
arrangement  of  parts,  of  which  a  jiuid  is  composed  ;  then, 
that  same  quantity  of  matter,  which,  previous  to  such  a 
change,  is  a  solid,  will,  when  the  change  actually  takes 
place,  become  a  jiuid.  A  nd,  vice  versa.  And  we  may 
observe,  in  general  :  That  it  is  the  peculiar  internal  struc- 
ture or  arrangement  of  the  elementary  parts,  of  which 
matter  is  composed,  that  constitutes  ,all  that  diversity, 
which  belongs  to  the  various  different  species  of  materi- 
al  substances.  Hence  it  is,  that  matter  presents  itself  to 
our  view,  in  such  an  endless  variety  of  diversified  forms  ; 
as  water,  earth,  stones,  wood,  iron,  glass,  lead,  silver, 
gold,  vegetables,  animal  bodies,  &c.  Hence  also  arise 
various  particular  properties  of  matter,  which  it  isnotne- 
cessary  here  to  enumerate  ;  we  shall,  therefore,  only  just 
mention  the  names  of  some  of  them  ;  as  roughness,smooth- 
iiess,  hardness,  softness,  &c. 

Since  it  is  impossible  that  any  two  bodies,  or  any  two 
particles  of  matter  should  coexist  in  the  same  place ; 


Clup.  i J  ON  NUMBER  AND  PLACE.  319 

therefore  extension  or  magnitude  is  an  essential 
property  of  every  quantity  of  matter  consisting  of  any 
number  of  particles.  And  since  every  single  body  of 
matter  is  of  finite  dimensions,  therefore  it  is  an  essential 
property  of  every  collection  of  particles,  combined  togeth- 
er, to  have  figure  or  form. 

Number  is  something,  which  essentially  belongs  to 
matter.  And  since  matter,  as  well  as  space,  is  some- 
thing, to  which  number  essentially  belongs,  it  will  be  ne- 
cessary to  consider  die  origin  and  nature  of  number  ;  es- 
pecially  since  all  magnitudes,  of  the  same  kind,  always 
have  the  same  relations  and  properties  among  themselves, 
as  the  numbers,  which  belong  to  those  magnitudes.  In 
the  next  chapter,  therefore,  we  shall  take  a  view  of  the 
origin  of  number  ;  and  also  make  some  observations  on 
the  nature  of  magnitude,  in  general,  and  of  place,  in 
particular. 


CHAPTER  IL 

on  the  origin  and  the  nature  of  number  and 

place. 


HE  constituent  parts  of  number  are  units.  A  unit 
universally  consists  in  the  connexion  of  any  thing  with 
itself;  or,  which  is  the  same,  it  consists  in  the  agreement 
of  the  whole  of  any  thing,  with  the  sum  of  all  its  parts, 
A  unit,  therefore,  is  a  certain  peculiar  kind  of  relation, 
viz.  that,  which  consists  in  agreement :  the  agreement  of 
any  thing  with  itself.  And  among  ail  that  infinite  variety 
of  relations,  which  subsist,  in  the  universal  nature  of 


320  Q-^  NUMBER  AND  PLACE.  [P^in  t 

things,  it  is  that  pecuHar  one  alone,  which  consists  in 
AGREEMENT,  that  constitutcs  a  U7iit,  The  well  known 
character,  which  is  substituted  for  the  purpose  of  express- 
ing  this  reliition,  is,  1.  As  the  connejciou  of  any  thing' 
with  itself  constitutes  a  unit  or  1,  so  that,  which  is  op- 
posite to  this,  viz.  the  separation  of  any  thing  from  it- 
self, or  the  separation  of  the  whole  from  the  sum  of  all 
its  parts,  is  \\hat  is  called  not/mig ;  the  substitute  for 
which  is  0. 

Though  our  leading  design,  at  present,  is  to  exhibit  h 
view  of  that  kind  of  miagnitude,  which  is  called  matter^ 
and  that  kind  of  number,  which  essentially  belongs  to  it ; 
yet,  since  space  is  the  basis,  or  foundation,  on  which  mat- 
ter intirely  depends,  it  will  be  necessary,  in  order  to  give 
an  intelligible  explanation  of  the  subject,  to  frequently 
introduce  the  idea  of  space,  as  well  as  that  of  matter,,.,* 
There  are  two  kinds  of  relations  belonging  to  space. 
First:  that,  which  consists  in  the  disagreement  of 
space  with  the  want  of  itself ;  or  in  its  disagreement  with 
nothing.  Secondly,  that,  which  consists  in  the  agree- 
ment  of  every  part  of  space  witli  itself.  The  first  of 
these  relations,  or  that,  which  c  onsists  in  disagreernenty 
constitutes  the  magnitude  of  space  ;  therefore,  the  greater 
the  disagreement,  the  greater  is  the  magnitude.  From 
the  other  relation,  or  that  which  consists  in  af^reementt 
originates  that  number^  which  essentially  belongs  to  the 
parts  of  space ;  for  the  agreement  of  every  part  with  it- 
self, constitutes  one  unit. 

Matter  as  wc'!  as  space,  has  a  twofold  relation.  First-: 
that,  which  consists  in  the  disagr-  ement  of  matter  with 
the  want  of  space.  This  constitutes  the  magnitude  of 
matter.     The  more  disagreement,  therefore,  any  quantity 


fchcp.  It]  t)N  NUMBER  AND  PLACE.  321 

of  matter  has  with  the  want  of  any  part  of  space,  the 
greater  is  its  magnitLlde  or  dimensions ;  and  consequent- 
ly, the  larger  is  the  extent  of  space,  which  it  requires, 
for  the  place  of  its  existence.  Secondly  :  that  relation, 
which  consists  in  the  agreemeiit  of  every  part  of  matter 
with  itself.  From  this  originates  that  kind  of  number^ 
which  essentially  belongs  to  the  parts  of  matter. 

Hence  there  are  two  perfectly  distinct  kinds  of  magni- 
tude^ and  therefore,  there  are  two  perfectly  distinct  kinds 
of  number^  Which  we  shall  distin^^uish,  by  calling  the 
first,  geometricaL  and  the  other,  arithmetical.  The  agree  - 
ment  of  any  magnitude  of  space  with  itself,  constitutes 
a  geometrical  unit  ;  and  any  collection  of  such  units, 
constitutes  a  geometrical  number.  But  the  agreement  of 
any  magnitude  of  matter  with  itself,  constitutes  an  arith- 
itietical  unit ;  and  any  collection  of  such  units,  consti^ 
tutes  an  arithmetical  number.  There  is  an  infinite  num- 
ber of  each  of  these  two  kinds  of  units  ;  and  therefore, 
there  is  an  infinite  number  of  each  of  those  two  kinds  of 
magnuude^  to  which  the  tw^o  kinds  of  number  respect- 
ively relate  ;  for  all  number  is  of  a  relative  nature  ;  it  re- 
lates to  SOMETHING.  Bccausc  cvcry  unit  (and  units  are 
the  essential  constituent  parts  of  number)  universally 
consists  in  the  agreement  of  something  with  itself.. .. 
We  are  not,  however,  to  suppose,  that,  with  regard  to 
those  two  infinite  numbers,  the  latter  is  any  thing,  ex- 
clusive of  the  former.  For,  as  all  matter  is  contained  in 
space  ;  so  all  arithmetical  number  is  contained  in  that, 
which  is  of  the  geometrical  kind. 

It  is  the  universal  nature  of  space,  to  disagree  with 
the  want  of  itself;  and,  in  this  disagreement,  its  magni- 
tude consists;  and  therefore,  it  has  a  real  existeni^e.  Be- 

E  2 


322'  O^  NUMBER  AND  PLACE.  ^Part  tl. 

cause  that,  which  has  no  actual  existence,  has  no  actual 
disagreement  with  the  want  of  itself.  That  space  disa- 
grees with  the  wa?zt  of  itself,  and  therefore  really  exists, 
is  evident ;  for  if  this  was  not  the  case ;  then  it  would 
have  no  agreement  with  itself,  and  therefore,  there  v/ould 
be  no  such  thing  as  number,  with  relation  to  space.  But 
there  is  number,  even  infinite  number ;  and  therefore^ 
universal  space  has  a  real  existence  i  that  is  ;  there  is  ab- 
solute, universal,  immutable,  and  eternal  exist eiwe,  in  a 
state  of  perfect  disagreement  with  absolute,  universal 
nonentity.  And  the  whole  disagreement,  or  difference, 
between  real  immutable  existence,  and  the  want  of  ex- 
istence, is  completely  perfect,  in  its  nature,  and  absolute- 
ly infinite,  in  its  degree.  And  this  is  that  kind  of  exist- 
ence, which  we  ciiU  immensity,  considered  in  itself,  inde- 
pendent of  that  other  kind  of  existence,  which  we  call 
matter.  Hence  there  are  two  perfectly  distinct  kuids  of 
existence,  viz.  immutable  and  mutable ;  imd  to  each  of 
these  belong  magnitude  and  number.  There  are,  indeed, 
other  things,  to  which  number  relates ;  for  number,  or  at 
least  unity,  or  I,  has  an  essential  relation  to  every  kind  of 
exW.tence  ;  because  every  thing  has  an  agreement  withit- 
stli  ;  but  we  are  now  taking  an  intellectual  view  of  that, 
to  which,  not  only  number,  but  also  magnitude^  belongs^ 
But  here,  languaoe,  composed  of  xvords  only,  immedi- 
ately discovers  its  own  imperfection.  Because  such  lan- 
guage was  originally  formed  for  the  purpose  of  express- 
ing sensible  objects ;  and  therefore,  whenever  it  is  applied 
to  those,  which  belong  to  the  immaterial,  or  intellectuat , 
system,  it  becomes  figurative.  And,  therefore,  exposes 
those,  who  arr  i^'hr^Uv  confiiu^d  to  the  use  of  it,  to  the 
danger  ot  btiiig  led  into  error,  in  the  course  of  their 


^Jfaap.  li.]  ON  NUMBER  AND  PLACE,  32S 

reasonings.     It  is,  therefore,  at  least,  very  convenient,  if 
not  absolutely  necessary,  sometimes,  instead  of  words^ 
to  introduce  symbols^  together  with   certain  marks,  or 
characters,  expressive  of  the  various  relations  of  things, 
for  the  purpose  of  communicating  ideas,  relative  to  scien- 
tifick  subjects.     And  here  it  may  be  observed ;    That, 
when  we  have  recourse  to  symbols,  instead  of  common 
words,  it  makes  not  the  least  difference,  whether  the  in- 
dividual visible  quantities,  made  use  of  in   substitution, 
have,  or  have  not,  when  considered  simply  in  themselves, 
any   kind  of  resemblance  to  the  real  objects,  for  which 
they  are  substituted.     We  are,  therefore,  at  perfect  lib- 
erty to  assume,  for  the  purpose  of  substitution,  any  indi- 
vidual quantities,  which  we  please.    It  must  always,  how- 
ever, be  carefully  considered,  that  particular  quantities, 
(whatever  they  may  be  in  themselves)  as  soon  as  they  are 
actually  substituted,  and  as  long  as  they  retain  the  charac- 
ter of  substitutes,  are  so  far  from  being  arbitrary  or  in- 
different, that  they  have  the  very  same  nature,  and  the 
saine  properties,  as  the   real  objects,  for  which  they  are 
substituted;  because  they  then  have  a  real  coincidence, 
or  union,  with  their  respective  objects.     This  remark  is 
general,  and  will  universally  apply,  in  all  cases,  with  re- 
gard  to  the  doctrine   of  substitution,  and  it  is  of  much 
greater  value  and  importance,  than  what  would,  at  first 
view,  be  apt  to  be  conceived.     For  it  is,  by  substitution 
alone,  that  we  are  enabled  to  extend  our  views  beyond 
the  narrow  circle  of  sensible  appearances,  and  take  a 
prospect  of  the  intellectual  world,     VYe  shall  now  return 
to  the  consideration  of  magnitude  and  number.     There 
are,  as  we  have  observed,  two  perfectly  distinct  kinds  of 
existence,  to  which  magnitude  belongs ;  one  is  an  ori- 


a24  ON  NUMBER  AND  PLACE.  [Fart  %l. 

ginal  immutable  existence,  but  the  other  is  a  created  mu^ 
table  quantity,  which,  in  the  original  state  of  things,  hacj 
no  actual  existence. 

,  Let  ;?2  be  substituted  for  any  finite  degree  of  space, 
and  let  n  be  the  substitute  for  any  one  body  of  matter ; 
and  let  7/  be  an  infinite  number.  Then,  with  regard  to 
fiuife  mimbers,  certain  marks,  or  characters,  called^^z^rc^, 
or  digitSy  have  already  been  introduced,  and  are  become 
so  conunon,  as  to  be  generally  understood.  Thus  ;  1  is 
the  well  known  substitute  for  a  unit ;  2  is  the  substitute 
for  the  sum  of  two  units  ;  3  is  the  substitute  for  the  sum 
of  three  units,  Sec.  But  since  there  is  not,  in  common 
use,  any  one  particular  symbol,  expressive  of  an  iiifinife 
number,  we  have,  in  order  to  answer  the  present  design, 
assumed  y,  for  that  purpose.  We  might,  indeed,  just  as 
well,  have  selected  any  other  mark,  or  letter ;  but  thig 
one,  being  actually  substitued  for  an  infinite  number^ 
must  be  considered  as  being  the  very  same  as,  and  there- 
fore as  having  all  the  properties  of,  the  real  object,  with 
wliich,  by  substitution,  it  is  now  coincident.  And  there- 
fore, whatever  is  affirmed  or  denied,,,of  a  real  infinite 
number,  must  be  affirmed  or  denied,  of  its  substitute 
which,  in  the  present  case,  is  z/.  And  the  same  observa- 
tion will  apply,  with  respect  to  every  substitute.  For  ev- 
ery substitute  has  the  very  same  nature  and  properties, 
as  its  real  object.  And  by  the  object  of  substitution  is 
meant,  that,  whatever  it  is,  for  which  any  thing  is  substir 
luted. 

To  express  the  relations,  belonging  to  magnitude  and 
number,  certain  marks  or  characters  have  already  been 
introduced,  and  are  generally  kno^n  as  substitutes.  Such 
are  the  following  :  -f-  (with)  —  (minus)  +  (plus)  X  (iltto,) 


^ap.  n.]  ON  KUiMDER  AND  PLACE.  325 

These  marks  or  signs  are  used  for  the  purpose  of  exr 
pressing  connexion,  separation,  addition,  and  multiplica- 
tion. 

We  have  already  observed  ;  That  every  substitute  has| 
the  same  nature  and  properties  as  the  real  object,  to  which 
it  relates.  Thus  m,  being  substituted  for  an  immutable^ 
and  n  for  a  mutable^  magnitude  ;  I  being  substituted  for 
a  unit ;  2,  3,  4,  5,  &c.  being  substituted  iox  finite  num. 
bers  :  y  being  substituted  for  an  infinite  number  ;  and  the 
characters  -4-,  — , +,  X,  Sec.  being  substituted  for  con- 
nexion^  separation,  addition,  and  multiplication^  are  all  the 
very  same  as  their  respective  objects.  Hcnice,  through 
the  medium  of  these  substitutes  (or  any  others,  that  we 
may  have  occasion  to  introduce)  we  can  prosecute  the 
same  train  of  reasoning,  with  equal  certainty,  as  if  the 
real  things  themselves,  to  which  the  substitutes  respec- 
tively relate,  were  actually  present.  And  thus  we  can 
hold  an  intercourse,  or  carry  on  a  correspondence,  with 
distant  objects,  that  belong  to  the  material  universe,  or 
the  invisible  realities  of  the  intellectual  system. 

In  the  connexion  of  m  with  itself,  expressed  thus^ 
m'T-m,  consists  that  kind  of  unit,  which  we  call  gcomet* 
rical,  and  which  has  a  peculiar  relation  to  ;?2 ;  a  collec- 
tion of  units  of  this  kind  constitutes  a  geometrical  num- 
ber. In  the  separation  of  m  from  itself,  expressed  thus  ; 
m — 772,  consists  the  want  of  772.  And  the  well  known 
mark  or  character,  which  has  been  introduced  for  the 
purpose  of  expressing  the  want  of  any  thing,  is  0.  Hence 
m  -^  772  is  the  same  as  1,  and  m — m  is  the  same  as  0.  In 
the  disagreement  of  m  with  the  want  of  itself,  that  is,  in 
the  difference  between  m  and  m — m,  consists  m  itself. 


526  ON  NUMBER  AND  PLACE.  C^artlL 

Therefore  this  disagreement  or  difference  constitutes  im- 
material or  immutable  magnitude  ;  otherwise  called  space. 
This  kind  of  magnitude,  when  considered  in  any  finite 
degree,  is  called  place ;  and  always  remains  unchangeably 
the  same,  whether  it  does,  or  does  not,  contain  any  de- 
gree  of  matter.  And. since  it  is  immutable,  in  every  de- 
gree, from  the  least  to  the  greatest,  therefore,  the  whole 
of  it  is  absolutely  immutable.  Every  degree  of  it  has  an 
agreement  or  connexion  with  itself,  and  therefore  there 
ks  an  infinite  number  of  agreements.  But  since  there  is 
only  one  vniversal whole,  and  this  has  only  one  agree- 
ment with  itself;  therefore  there  is  one  universal 
AGREEMENT.  And as  cvcry  degree  of  magnitude,  both 
in  the  mutable  and  immutable  system,  is  contained  i7i 
the  one  universal,  infinite  magnitude,  called,  immensity  ; 
so  every  agreement,  relative  to  material  and  immaterial 
magnitude,  is  contained  in  the  one  absolute,  universal, 
immutable,  and  eternal  agreement  of  immensity  with 
itself.  In  the  agreement  or  connexion  of  n  with  itself, 
expressed  thus  ;  n  ^n,  consists  that  kind  of  unit,  which 
we  CixW  arithmetical,  and  which  has  a  peculiar  relation  to 
w.  And  a  collection  of  units  of  this  kind  constitutes  an 
arithmetical  number.  In  the  separation  of  n  from  itself, 
expressed  thus  ;  n — n,  consists  the  want  of  n.  Hence 
n  ^n  IS  the  same  as  1,  and  n — n  is  the  same  as  0. 

We  have  substituted  m  for  any  one  degree  of  space, 
and  w,  for  any  one  cjuantity  of  matter  ;  but  since  there 
is,  in  immensity,  more  than  one  finite  degree  of  space, 
and  more  than  any  one  finite  quantity  of  matter  ;  there- 
fore, other  substitutes,  in  addition  to  those  already  intro- 
duced, will  be  required.     And,  this  being  the  case,  let 


Chap.  II.1  ON  NUMBER  AND  PLACE,  32? 

m  be  any  one  finite  degree  of  space,  as  before  ;  and  let  p 
be  any  other  finite  degree.  Again  ;  let  n^  as  before,  be 
any  one  quantity  of  matter,  and  let  q  be  any  other  quan- 
tity. Then  m  is  what  we  call  one  place ^  and  p  is  another  ; 
m  and  />,  therefore,  are  two  distinct  places.  Again  ;  n 
is  one  quantity  of  matter,  and  q  is  another.  And  since 
m  and/,  each  of  them,  has  an  agreement  or  connexion 
with  itself,  thus  \  m  ^m  and  p  -^py  therefore,  these  two 
agreements  are  two  geometrical  units,  the  sum  of  which 
constitutes  the  geometrical  «MW^<?r,  two  ;  that  is,  1X2-^1. 
Again  ;  since  n  and  q,  each  of  them,  has  an  agreement 
with  itself,  thus  \  n^n  and  q^q,  therefore,  these  two 
agreements  are  the  same  as  two  arithmetical  units,  the 
sum  of  which  makes  the  arithmetical  number,  two  ;  that 
is,  '-^2 —  1.  And  as  all  matter  is  contained  m  space  ; 
so  all  arithmetical  number,  relative  to  the  various  quan- 
tities of  matter,  is  contained  in  the  geometrical  number, 
which  relates  to  the  various  degrees  of  space.  Since  the 
two  places,  m  and  p  are  immutable  ;  therefore  they  ne- 
ver change  places  ;  but  each  of  them  always  continues 
to  exist  in  the  same  place  ;  or,  in  its  own  place  ;  that  is, 
each  one  of  them  eternally  exists  in  itself.  But  the  case 
with  respect  to  the  two  bodies  of  matter,  n  and  q  is  in- 
tirely  different.  For  they  are  capable  of  being  changed, 
in  regard  to  their  respective  places,  in  consequence  of 
the  admission  of  that  limitary  existence,  which  we  call 
MOTION.  To  this  peculiar  kind  of. existence,  we  have 
q) plied  the  epithet,  limitary,  to  denote  the  nature  of  it, 
as  '  eing  that,  which,  when  it  is  added  to  any  body  of 
mattv-r,  limt's  the  fime  of  its  continiimg  to  exist  in  any 
one  place.  Therefore,  the  gre-ter  the  degree  of  Mo- 
Tio^N,  which  is.  added  to  any  body  of  matter,  the  shorter 


328  ON  NUMBER  AND  PLACt.  [Part  U 

will  be  the  time  of  its  continuing  to  exist,  in  the  same 
place,  in  which  it  has,  at  any  o^ie  /imCy  begun  to  exist. 
And  vice  versa. 

If  n,  at  any  one  time,  exists  in  the  place,  7n  ;  and  ^, 
at  the  same  time,  exists  in  the  place,  p  ;  then  n  may,  at 
wiother  timCy  exist  in  the  place,  p  ;  and  q  in  the  place,  nis 
And  whenever  this  comes  to  be  the  case,  then  n  and  q 
will  both  be  changed,  in  regard  to  their  respective  places. 
Therefore,  when  it  is  said,  That  there  may  be  a  change 
of  place,  it  must  not  be  understood,  that  p/ace  itself  can 
ever  admit  of  any  change ;  but  that  matter  may  be 
changed,  in  respect  to  its  place.  Hence  one  of  the  pro- 
perties of  matter,  as  we  have  already  observed  (chap,  i.) 
is  mobility  ;  that  is,  a  capacity  of  admitting  the  addition 
of  motion  ;  in  consequence  of  which  it  will  be  changed, 
with  respect  to  its  local  situation.  The  antecedent^  or 
that  peculiar  kind  of  existence,  which  precedes  the  actual 
change  of  any  body  of  matter,  is  what  we  call  motion  ; 
but  for  the  conseque?it,  that  is,  the  actual  change  itself,  we 
have  no  single  appropriate  term.  For,  having  selected 
the  term,  motion,  to  denote  the  cause;' we  cannot,  with 
any  propriety,  make  use  of  the  same  term,  to  express  the 
EFFECT.  And  therefore,  we  must  either  introduce  into 
the  language,  a  new  term,  for  the  purpose  of  designating 
the  consequeiice,  of  which  motion  is  the  antecedent  ; 
or  else  we  must,  when  treating  on  this  subject,  make  use 
of  circumlocution.  For  motion  does  not  consist  in  a 
change  of  matter,  in  respect  to  its  place ;  but  it  is  the 
antecedent,  of  which  tJiat  change  is  the  consequence. 

L(  t  the  antecedent,  consisting  in  the  addition  of  any 
degree  of  motion  to  any  body  of  matter,  be  admitted ; 
and  then^    the  proper  consequence,   consisting  in    the 


Qtkap.  il.]  ON  NUMBER  AND   PLACE.  329 

chunge  of  that  body  of  matter,  in  respect  to  its  place, 
wili  iollow.  For  the  Deity  does,  as  we  have  before  re- 
peatedly observed,  always  exert  his  power,  in  producing 
effects,  in  the  various  parts  of  the  material  and  mental 
system,  accordiiig  to  the  actual  state  of  things.  When, 
theielore,  diere  rc^iiy  is,  in  the  actual  state  of  things, 
any  degree  of  motion,  in  addition  to  matter ;  then,  the 
Supreme  Agent,  who  regulates  and  governs  all  events, 
throughout  the  whole  of  the  material  universe,  will  pro- 
duce, for  there  will  then  be  a  proper  reason,  or  cause, 
why  he  should  produce  a  correspondent  effect,  con- 
sisting in  g  proportional  le  change  of  matter,  in  respect 
to  its  place.  This  change  of  matter  intirely  consists  in 
its  beginning  to  exist,  in  a  different  place.  For  it  is  evi, 
dent,  that  m.atter,  as  long  as  it  continues  to  exist  in  any 
one  place,  is  never  the  subject  of  any  actual  change.  The 
CONTINUANCE  of  m.attcr,  in  any  one  place,  is  denomi- 
nated REST  ;  but  for  that  change  of  matter,  in  respect 
to  its  place,  which  consists  in  its  beginning  to  exist,  in 
a  different  place,  and  which  is  an  effect^  of  which  motion 
is  the  cause ^  the  language,  in  common  use,  docs  not,  as 
we  said  before,  furnish  any  appropriate  term.  The  change 
of  matter,  in  respect  to  its  place,  is,  as  we  have  just  been 
observing,  an  effect y  of  which  motion  is  the  cause  ;  and 
what  is  the  cause  of  motion,  or  what  is  the  reason  why 
the  Deity  produces  motion,  will  be  particularly  consider, 
ed,  in  the  subsequent  pages  of  this  work,  in  which  we 
shall  treat  on  the  doctrine  of  gravitation,  or  gra- 
vity. 

If  it  is  true,  at  any  one  time,  that  the  two  bodies  of 
matter,  n  and  q,  exist,  one  in  the  place,  tw,  and  the  other 
in  the  place,  p  ;  then  it  may  be  true,  at  another  time,  that 

S  2 


ojy 


ON  THE  KKTEUT  OF  THE  UNIVERSE.  [|»ari  2^. 


m  exists  in/?;  and  g  in  m.  Or  thus;  if  ?i  exists  in  m, 
and  </  exists  in  p  ;  then  ;2  may  be  so  changed,  in  respect 
to  its  place,  as  to  exist  in  p  instead  of  m  ;  and  q  may  be 
so  changed,  as  to  exist  in  m,  instead  of  p.  If  x  is  any 
quantity  of  matter,  that  exists  in  any  place  whatever  > 
and  r  is  a  quantity  of  matter,  that  exists  mih(i  same  place 
with  X ;  then  z  has  no  distinction  from  x.  Therefore, 
if  z  has  any  distinction  from  x;  then  it  does  not  exist 
in  the  same  place.  For  it  is  as  much  impossible,  that 
two  different  bodies  should  exist  in  one  place,  at  the  same 
time,  as  it  is,  that  one  body  should,  at  the  same  time.,  ex- 
ist in  two  different  places.  Both  of  these  propositions 
are  equally  evident ;  and  each  of  them  is  too  evident  to 
admit  of  any  proof:  because  each  of  them  is  selfeyi? 
dent. 


CHAPTER  IIL 

ON  THE  EXTENT  OF  THE  UNIVERSE- 

Jnl  AVING  taken  a  view  of  some  of  the  general  prop- 
erties of  MATTER,  and  also  considered  the  nature  of 
number  and  place,  as  being  essential  to  its  existence, 
we  shall  now  proceed  to  a  consideration  of  its  boundless 
extent ;  or  the  infinite  number  of  bodies  of  which  the 
material  universe  is  composed.  This  will  give  some 
idea  of  the  amazing  power  of  the  Almighty  Creator  of 
innumerable  worlds ;  and  consequently,  may  subserve 
the  purpose  of  leading  the  serious  contemplative  mind 
to  admit  the  solemn  thought,  respecting  what  inconceiv- 
ably delightful  or  dreadful  effects  this  Omnipotent  Being 


^h^p  IU.3  ON  ThHE  EXTENT  OF  THE  UNIVERSE.  331 

U:an  produce,  with  regard  to  those,  who  are  strictly  aC- 
countable  to  him  for  all  their  conduct ;  how  high  he 
can  raise,  in  happiness,  or  how  low  he  can  sink  in  mis- 
ery, the  obedient  or  rebellious  subjects  of  his  moral  go- 
vernment. 

It  has  been  observed  (chap.  2.)  that  there  are  two  dis- 
tinct kinds  of  units,  viz.  geometrical  and  arithmetical ; 
the  first  of  which  relates  to  space,  and  the  other  to  mat- 
ter. Hence  there  are  two  kinds  of  number ;  and  each 
of  ihem  extends  to  infinity.  There  is,  therefore,  an 
infinite  number  of  degrees  of  space  ;  the  greatest  or  high- 
est of  which  is  immensity.  There  is,  also,  an  infinite 
number  of  bodies  of  matter;  the  whole  collection  of 
which  constitutes  the  material  universe.  In  order  to  ex- 
hibit an  idea  of  the  distinct  nature,  and  the  infinite  ex^ 
tent  of  geometrical  and  arithmetical  numbers,  and  con- 
sequently, of  the  real  magnitudes,  to  which  they  respec- 
tively relate,  we  shall  first  set  down  a  series  of  simple' 
units  of  each  kind.  The  first  series  will  consist  of  geo- 
metrical, and  the  second  of  arithmetical,  unit^. 

Let  y  be  an  infinite  number :  then  we  shall  have  the 
two  following  series  of  simple  units,  each  extending  to 
infinity. 

(1)  1-rl  :  2-^2  :  3-t-3,  &c.     ad  infinitum.     Geomet. 

(2)  1 — 0  :  2 — 1   :  3 — 2,  &c.   ad  infinitum.    Arithmet. 
Here  it  is  evident,  that  the  last  term  of  the  first  series, 

being  infinitely  continued,  will  be  y-^y :  and  the  last 
term  of  the  second  series  will  be  y — y.  Hence  there  is 
an  infinite  number  of  geometrical  units;  the  first  of  which 
is  1-^i,  the  second  2-4-2,  the  third  3-i-3,  ^c.  Xo  y^y.,,. 
There  is  also  an  infinite  number  of  arithmetical  units ; 


332  ON  THE  EXTENT  OF  THE  UNIVEJRSE.  [Pari  it 

the  first  of  which  is  1—0,  the  second,  2—1 ;  the  third 
is  3—2,  &c.  to  y—i/. 

We  shall  now  proceed  to  take  a  view  of  the  two  fol- 
lowing infinite  series  ;  in  each  of  which,  tlie  first  stage 
of  the  increasing  progression  will  express  the  sum  of  ttva 
units ;  the  second  stage  will  express  the  sum  of  three 
units,  &:c.  to  the  last  stage,  which  will  contain  the  whole, 
that  js,  an  inf?iite  number  of  units. 

(1)  I*f2-M  :  2-f3-r2:  3X4-r-3,  &c.  ad  infinitum. 
Geometrical. 

(2)  1X2—1:  2X3—2:  3+4—3,  &:c.  ad  infinitum. 
Arithmetical. 

It  is  evident,  from  inspection,  that  every  stage  in  each 
of  these  two  infinite  series,  consists  of  three  simple 
terms. 

Thus ;  in  the  first  stage,  the  first  term  is  1^  the  se- 
cond 2,  and  the  third  1 ;  in  the  second  stage,  the  first 
term  is  -2,  the  second,  3,  and  the  third,  2,  &c.  In  or- 
der therefore,  to  carry  on  each  series  to  its  utmost  ex- 
tent, we  must  continually  advance  from  stage  to  stage, 
till  we  arrive  to  that,  in  which  the  first  term  is  equal  to 
the  second. 

it  is  evident,  that  in  the  first  stage,  the  first  term  is 
equal  to  -J-  of  the  second ;  in  the  second  stage,  the  first 
terin  is  equal  to  ^  of  the  second  ;  in  the  third  stage  the 
first  term  is  equal  to  4  of  the  second,  &c.  Hence  it  is 
evident,  that  as  we  advance  from  one  stage  to  another, 
in  the  ascending  the  scale  of  increasing  progression,  the 
first  term,  in  rvcry  stage,  continually  approximates  to  an 
equality  with  the  second,  till  it  finally  comes  to  a  state 
of  perfect  coincidence.  Therefore  the  series  of  geo- 
metrioal  numbers.     I X 2  -r I ;  2 X  3-f  2  :  3  X  4-r  3,    &c , 


Chap,  llli        ON  THE  EXTENT  OP  tHE  UNIVERSE.  333 

must  be  continued,  till  the  last  stage  becomes  y  y^y  ^.  y^ 
And  the  series  of  arithmetical  numbers  must  be  contin- 
ued till  we  come  to  yj^y — y.  Here  it  is  evident :  That, 
in  the  first  stage  (1  X2  -f  1)  of  the  first  series,  we  have 
the  sum  of  two  geometrical  units ;  and  this  snm  consti- 
tutes the  ntttnber  that  belongs  to  the  sum  of  two  deprees 
of  space,  every  way  extended.  In  the  second  stage 
(2  X  3  -r  2)  of  the  first  series,  we  have  the  sum  of  three 
geometrical  units  ;  and  this  sum  constitutes  the  number 
that  belongs  to  the  sum  of  three  degrees  of  space,  &C....4 
In  the  last  stage  {yx^y  4.^^  of  the  first  series,  we  have 
the  sum  of  an  infinite  number  of  geometrical  units ;  and 
this  infinite  number  essentially  belongs  to  the  absolute 
sum  of  all  the  degrees  of  space  ;  which  absolute  sum,  ev- 
ery w\^y  extending  to  irijinity,  constitutes  a  xvhole  immen- 
sity. And  also  in  the  first  stage  (J  4-2 — 1)  of  the  secoiid 
series,  we  have  the  sum  of  two  arithmetical  units  ;  and 
this  sum  constitutes  the  number,  that  belongs  to  the  sum 
of  two  bodies  of  matter.  In  the  second  stage  (2-f  S — 2^ 
of  the  second  series,  we  have  the  sura  of  three  arithmet- 
ical units ;  and  this  sum  constitutes  the  number,  that  be- 
longs to  the  sum  of  three  bodies  of  matter,  &c.  In  the 
last  stage,  [y^y—y)  of  the  second  series,  we  have  the 
whole  sum  of  an  infinite  number  of  arithmetical  units ; 
and  this  sum  constitutes  the  number,  that  belongs  to  the 
sum  of  an  infinite  number  of  bodies  of  matter.  And 
this  infinite  sum  constitutes  that  stupendous  collection 
of  solid  masses  of  matter,  of  which  the  whole  material 
universe  consists ;  a  collection  so  vast,  and  so  widely  ex- 
tended, that  nothing  less  than  immensity  can  contain  alt 
the  parts  of  which  it  is  composed.     VWll  might  the  po- 

et  say ; 

"  An  unde-vout  astronomer  is  mad/' 


S345  ON  THE  EXTENT  OF  THE  UNIVESE.  [^'ai-t  11; 

Who  is  there,  that  has  once  raised  his  eye  from  tli^ 
surface  of  this  small  globe,  on  which  we  dwell,  thai  can 
forbear  to  prostrate  himself,  with  the  profoandest  awe^ 
and  reverential  fear,  before  that  adorable  Being,  whose 
single  exertion  produced  the  amazing  \vhole  ! 

When  we  take  a  view  of  the  first  series  of  numbers 
(1X2  -rl :  2X3  -f  2  :  3X4  -r  3,  Sec.)  and  consider  the 
nature  of  it,  though  we  can  plainly  see,  at  once,  tlie  im^- 
possibility  of  tracing  it,  step  by  step,  in  a  gradual  pre 
cess,  to  its  utmost  extent,  because  this  would  absolute- 
ly require  a  whole  eternity  ;  yet  we  are,  notwithstanding, 
irresistibly  led  to  the  conclusion,  that  it  is  a  most  certain^ 
and  we  need  not  hesitate  to  say,  a  most  solemn,  truth, 
that  there  is,  in  reality,  such  a  series.  And  so  likewise, 
with  regard  to  the  second  series  (1+2 — 1  :  2-f3~2  : 
3-f  4 — 3,  &c.)  the  same  general  observation  will  equally 
apply.  When,  with  respect  to  the  two  series,  we  con- 
sider the  several  stages  of  the  increasing  progression, 
through  which  each  of  them  advances,  and  see,  that  the 
first  gradation  is  only  a  part  of  the  second ;  the  second 
only  2i  part  of  the  third,  &c.  the  conviction  is  too  strong 
to  be  resisted,  that,  in  the  final  result,  there  is  an  absolute 
whole ;  and  that,  from  the  very  nature  of  the  series,  this 
absolute  whole  is  infinite.  For  in  the  first  stage  of  the 
progression  we  find  the  number,  two ;  in  the  second,  the 
number,  three,  and  so  on  to  infinity.  Now  every  one  of 
these  numbers  is  relatwe  \  it  is  \  number  of  real  things  ; 
for  any  number  of  notlvngs  is  no  number.  What  those 
real  things  are,  to  which  the  several  numbers,  in  each  se« 
ries,  respectively  reliite,  has  already  been  shown.  There- 
fore, there  is  an  essential  distinction  between  an  infinite^ 
imd  Q^y^vy  finite^  number.     This  is  evident  from  the  fol- 


..h^p.III.j 

lowing  consideration.  There  is  always  a  difference  be- 
tween any  two  finite  numbers ;  as,  1  and  2,  or  2  and  3, 
h.c.  when  they  are  measured  by  any  finite  number ;  but, 
when  they  are  measured  by  an  infinite  number,  there  is 
vp  dfference.  For  the  illustration  and  proof  of  this  re- 
mark (a  remark  which,  when  duly  considered  in  its  prac- 
tical application,  will  be  found  to  be  of  very  interesting 
importance)  let  us  first  take  1  and  2,  and  see  wliat  ratio, 
pr  what  proportion,  they  have  to  any  finite  numbers ;  such, 
for  instance,  as  2,  3,  4,  5,  &c. 

( 1 )  Let  1  and  2  be  compared  with  2.  Then  the  ratio 
qf  1  to  2  is  J  ^  2,  or  4  ;  but  the  ratio  of  2  to  2  is  2  -r  2, 
or,  1.  The  difference  between  the  two  ratios,  therefore, 
in  this  case,  is  I — 4=4« 

(2)  Let  1  and  2  be  compared  with  3.  Then  the  ra- 
tio of  1  to  3  is  I  -r  3,  or  ^  ;  but  the  ratio  of  2  to  3  is 

2  -r  3,  or,  ^,  The  difference,  therefore,  between  the  two 
ratios  is  4 — 4=T« 

(3)  Let  1  and  it  be  compared  with  4.  Then  the  ra- 
tio of  I  to  4  is  1  rr  4,  or,  +  ;  but  the  ratio  of  2  to  4  is 
2-^4,  or,  ^,  Therefore  the  difference  between  the  two 
ratios  is  4— i-=^. 

Hence   it  is  evident :  that  the  greater  any  number  is, 
with  which  1  and  2  are  compared,  the  less  is  the  differ* 
ence  between  1  and  2,  in  respect  to  the  number,  with  ^ 
which  they  are  compared.     And  the  case  is  the  same, 
with  regard  to  the  comparative  difference  between  2  and 

3  ;  3  and  4  ;  or  4  and  5,  &c.  ad  infinitum.  For  the  se- 
ries of  differences  between  1  and  2,  in  respect  to  '2,  3, 
4,  5,  &c.  is  t  :  t  •  t  •  t»  &c.     Or,  which  is  the  same, 

it  is  1— t  ••  I— T  •  1— -T  •  1— -T'  ^c-  ^^^'  ^'^  ^"^  ^^^^ 
principle,  the  series  of  differences  between  2  and  3^  in 


'S3G  ON  THE  EXTENT  OF  THE  UNIVERSE.  [Part  II. 

1-espect  to  3,  4,  5,  6,  &c.  is  f  :  -J:  :  f  :  t,  &c.  That  is  •, 
1 — ^  :  1— -I  :  1-—*  :  1— |,  &c.  to  the  last  term,  which 
Is  1 — 1=:0.  Consequently,  the  difference  between  i  and 
2,  2  and  3,  or  3  and  4,  &c.  in  respect  to  an  infinite  num- 
ber, is  1-^1,  that  is,  0.  In  respect  to  an  infinite 
NUMBER,  therefore,  we  always  have  1=2=3=1=5,  &c. 
ad  infinitum. 

From  the  preceding  induction,  will  follow  the  unavoid- 
able consequence  ;  That  an  infinite  number  has  the  pro^ 
perty  of  being  greater  than  any  finite  number  ;  and  there- 
fore, it  is  really  something  ;  for  nothing  has  no  properties. 
And  an  infinite  number  is  not  only  really  somethings  in 
distinction  from  nothing  ;  but  it  is  also  of  a  relative  na- 
ture ;  it  is  a  number  of  something.  But  though  nuiaber 
is  always  relative,  and  necessarily  implies  some  real  tiding, 
or  collection  of  things,  distinct  from  the  number  itself; 
yet  since  it  has  such  a  general  and  universal  application, 
it  is  not  always  necessary  to  expressly  mention,  or  parti- 
cularly specify,  the  things  to  which  the  number  belongs. 
Thus,  when  it  is  said  ;  That  twice  two  is  four  ;  the  pro- 
position is  certainly  true ;  even  though^  in  this  case,  no- 
thing but  number  alone  is  actually  expressed.  For  the 
import  of  this  proposition  really  is,  and  is  always  under- 
stood to  be.  That  twice  two  things  is  the  same  as  the  col- 
lective sum  of  four  things  ;  whatever  the  things  may  be  ; 
whether  they  are  yards,  or  miles,  or  leagues  ;  trees,  or 
rocks,  or  grains  of  sand,  or  drops  of  water,  &c.  And 
hence  it  is,  that  all  operations  in  arithmetick  may  be  per- 
formed, so  as  to  form  a  true  result,  by  the  expression  of 
numbers  only,  without  particularly  specifying  the  thingSy 
to  which  the  numbers  relate.  But  then,  it  must  be  re- 
membered, that  numbers  always  do,  in  reality,  relate  to 


Chap.  Ill]  ON  THE  EJtTENT  OF  THE  UNIVERSE.  !!i37 

-MnfTs,  distinct'  from  the  fiwnbers  themselves ;  whether 
those  distinct  numerical  things  are,  or  are  not,  actually 
expressed. 

Let  y  be  an  infinite  number.  Then  it  is  evident,  from  the 
preceding  observations,that  lis  an  infinite  number  of  times 
contained  in  y ;  2  is  also  an  infinite  number  of  times 
contained  in  y ;  and  the  same  is  equally  true  of  3,  4,  5, 
&c.  That  is  ;  tv try  finite  number  is  an  infinite  number 
of  times,  contained  in  an  wfinite  number.  For  we  have 
shown,  that,  in  respect  to  an  infinite  number,  1  =2=3,  &c» 
because  1,  2,  ■■^,  &c.  all  have  the  very  same  ratio  to  an 
infinite  number ;  to  express  which  number  we  have  sub- 
stituted y.  Consequently  ;  \\  y  \\^\y  ;l\y\\Z  \y^  &c,. 
in  geom.  propor.  And  also;  0  ••  z/ :  :  i  ••  z/ ;  0  ••  y  :  :  2  ••  ^^ 
&c.  in  arithm.  propon  And  from  what  has  been  ob- 
served, respecting  matter,  number,  and  magnitude,  it  is 
evident ;  That  it  requires  an  infinite  number  of  insepa- 
fable  parts  to  compose  one  separable  part,  or  that  which 
we  have  called  a  particle  of  matter ;  a  finite  number  of 
particles  to  compose  one  body  ;  a  finite  number  of  bodies 
to  compose  one  particular  system  ;  and  an  infinite  num- 
ber of  systems  to  constitute  the  whole  material 
UNIVERSE.  Hence  it  follows;  That  Xh^  whole  system 
of  matter,  contained  in  immensity,  and  consisting  of 
vast  ponderous  bodies,  at  a  distance  from  each  other,  isj 
in  length,  breadth,  height,  and  depth,  every  way  infi- 
nitely extended.  What  an  amazing  prospect  doe^ 
this  open  to  view  !  And  how  inconceivably  great  muBt 
be  the  power  of  him,  who  is  the  sole 

Author  "  of  this  immeasurable  mass 
«  Of  matter  multiform  ;  or  dense,  or  rare., 
<•  Opaque,  or  lucid  ;  rapid,  or  at  rest  ^ 
T  'i 


336  ON  THE  EXTENT  OF  THE  UNlVEltSE.  [Fart  tt 

*  Minute,  or  passing  bound  I  In  each  extreme, 
"Of  like  amaze  and  mystery  to  man." 

Though  a  universe,  consisting  of  an  infinite  number 
of  worlds,  is  too  great.... infinitely  too  great,  for  any  finite 
comprehension ;  yet  it  does  not  follow,  from  this,  that 
we  CLinnot  obtain  a  certainty  of  its  reality.  We  cannot 
compreiiend  a  Being  of  infinite,  immutable,  and  eternal 
perfection  ;  yet  we  may  certainly  know,  that  such  a  Being 
does  actually  exist,  "  For  the  invisible  things  of  him 
from  the  creation  of  the  World  are  clearly  seen,  being 
UNDERSTOOD  by  the  things  that  are  made,  even  his  eter- 
nal power  and  Godhead."  (Rom.  i.  20.)  Those,  therefore, 
that  remain  destitute  of  the  knowledge  of  his  existence  ; 
or,  having  such  knowledge,  refuse  to  regulate  their  coni 
duct  accordingly,  are  altogether  inexcusable. 

It  is  very  wonderful  to  think,  how  vast  is  the  extent 
of  only  that  part  of  the  universe,  which  can  be  discover- 
ed by  the  natural  sight.  For  those  fixed  stars,  which^ 
by  their  own  native  light,  emitted  from  them  to  us,  the 
eye,  without  any  artificial  assistance,  can  actually  see,  are 
above  four  hundred  thousand  times  more  distant  from 
us,  than  we  are  from  the  Sun,  which  is  the  centre  of  that 
particular  system,  to  which  our  earth  belongs ;  and  there- 
fore, they  are  at  the  asTiazing  distance  of  more  than  thirty 
eight  millions  of  millions  of  miles.  If  this  was  not  the 
case,  the  fact  would  have  been  ascertained,  by  the  accu- 
rate and  repeated  observations,  which  astronomers  have 
had  opportunities  of  makin^:  for  this  purpose.  For  we 
are  c  irried  by  the  earth,  in  its  annual  orbit  round  the 
sun,  :u'»rc  than  one  himdred  and  ninety  millions  of  miles 
nearer  lo  the  fixed  stars,  at  one  time  of  the  year,  than  at 


Chap,  m.]  ON  THE  EXTENT  OF  THE  UNIVERSE.  339 

another ;  but  yet  their  apparent  magnitudes,  situations., 
and  distances  from  each  other,  remain  the  same.  That 
circle,  which  has  our  earth  for  its  centre,  and  the  circum- 
ference of  which  passes  through  those  vastly  great  and 
distant  globes  of  fire,  that  we  actually  behold,  whenever 
we  view  the  stars,  is  more  than  seventy-six  millions  of 
millions  of  miles  in  diameter.  And  since  the  fixed  stars 
could  not  be  seen  from  such  a  distance,  by  reflected  light ; 
the)  are,  therefore,  suns,  and  each  encircled  with  a  sys- 
tem of  revolving  planets.  But  the  Deity,  without  the 
instrumentality  or  concurrence  of  any  finite  agent,  by 
one  immense  exertion,  called  the  word  of  his  ponder,  pro^ 
duced,  at  once,  from  a  state  of  nonexistence,  the  whole 
material  universe,  extending  above,  below,  around,  on 
every  side,  through  all  the  vast  infinitude  of  space.  The 
long  duration  of  millions  of  ages,  multiplied  by  millions 
of  millions  more,  will  be  infinitely  too  short  for  any  finite 
being,  of  the  most  enlarged  capacity,  to  finish  a  first  sin.- 
gle  view  of  all  the  various  parts  of  this  stupendous  work. 
**  Jn  the  BEGINNING  Cod  created  the  heaven  and  the 
earth  By  the  word  of  the  Lord  were  the  heavens  made, 
and  all  the  host  of  them  by  the  breath  of  his  mouth.  He 
jspoke  and  it  was  done  ;  he  commanded  and  it  stood  fast.'f 
(Gen.  i.  1,  Psal.  xxxiii.  6.)  "He  hath  made  the  earth 
by  his  power,  he  hath  established  the  world  by  his  wisdom, 
and  hath  stretched  out  the  heaven  by  his  understanding.'-' 
(Jer.  li.  15.)  "  Praise  him,  ye  heaven  of  heavens,  and  ye 
waters  that  be  above  the  heavens.  Let  them  praise  the 
name  of  the  Lord :  for  he  commanded,  and  they  were 
created."  (Psal.  cxlviii.  4,  5.) 

Though  it  appears,  from  the  Mosaic  account,  that  a 
certain  length  of  time  was  required,  for  the  due  arrange^ 


:540  ON  THE  EXTENT  OF  THE  UNIVERSE,  [l*art  IJ, 

ment  of  the  several  parts  of  the  material  system,  to  which 
our  earth  belongs  ;  yet  there  is  no  evidence,  that  the  cre- 
ation of  matter  itself,  was  an  operation,  performed  by  a 
gradual  process.     For  it  was  not  the  production  of  mat- 
ter, considered  in  itself,  but  that  of  the  various  changes^ 
of  which  it  is  suscej)tible,  which   must  be  a  progressive 
work,  requiring  length  of  time.     Matter  alone,  or  mat*- 
ter  without  motion,  requires,  for  the  basis  of  its  exist- 
ence, nothing  but  only  extent  of  space  ;  and  therefore> 
an  infinite  number  of  bodies,  interspersed  through  im- 
mensity, may  all  exist,  at  one  time,  without  having  been 
produced,  one  after  another,  in  succession.     And  this  is, 
in  fact,  the  case ;  for,  otherwise,  there  would  be  an  infi- 
nite expansion,  in  which  no  matter  is  contained.     Hence 
it  follows ;  That  the  number  of  real  bodies  of  matter,  of 
which  the  material  universe  is  composed,  is  infinitely 
great.     Therefore,  should  a  person  set  out,  and  proceed, 
in  a  direct  line,  with  the  swiftness  of  a  ray  of  light,  still 
moving  forward,  with  unabated  rapidity,  he  never  would, 
within  the  limits  of  any  finite  duration,  arrive,  to  where 
the  remotest  body  of  matter  exists. 

That  the  Deity  was  invested  with  original  power  to 
produce,  and  that  it  v/as  perfectly  consistent  with  the  uni- 
versal nature  of  things,  that  he  should  produce,  all  at 
one  time,  a  system  of  matter,  consisting  of  an  infinite 
number  of  worlds,  must  be  granted  by  all,  who  possess 
any  degree  of  rational  reflection.  And,  this  being  ad- 
mitted, it  will  follow  ;  that  he  has  actually  (lane  it.  Be- 
cause no  satisfactory  reason  can  be  assigned  for  the  con- 
firmation of  the  negative  side  of  the  question.  But  noWy 
since  matter  is  actually  created,  and  finite  beings  have 
entered  on  the  stage  of  action,  he  is  continually  making 


^.i»ap.  111.]  ON  THE  EXTENT  OF  THE  UiNTlVERSE.  341 

successive  exertions  of  his  power,  in  the  production  of 
particular  effects,  according  to  the  actual  state  of  thino-s, 
With  regard  to  particular  effects,  therefore,  especially 
those  in  the  moral  world,  which  imply  the  happiness  or 
misery  of  perceptive  beings,  we  cannot  argue,  merely 
from  the  original  powei^  of  the  Deity,  to  his  actual  exer- 
tion of  it,  in  the  production  of  those  effects,  to  which  liis 
original  power  relattd.  He  had  the  original  power  of  se» 
curing  the  perfect  happiness  of  every  individual,  who 
was  ever  capable  of  being  happy ;  and  this  was  intirely 
agreeable  to  his  nature,  and  consistent  with  his  universal 
plan  of  operation.  From  his  having  had  such  an  ori- 
ginal power,  it  does  not  follow,  however,  that  it  has  been 
actually  exerted  for  that  purpose ;  because  a  partiular 
reason^  consisting  in  a  violation  of  the  moral  law,  and  a 
final  rejection  of  the  gospel,  has  intervened  to  prevent  it. 
Some  events,  therefore,  respecting  which  it  was,  in  the 
ORIGINAL  STATE  of  things,  perfectly  consistent  with 
the  universal  plan  of  divine  operation,  that  they  should 
h^ve  been  introduced,  have  nov/,  for  reasons  implied  in 
the  conduct  of  finite  agents,  become  for  ever  impossible. 
The  complete  and  eternal  happiness  of  all  perceptive  be- 
ings, is  an  event  of  this  kind  :  it  is  7ioxv  too  late  for  them 
all  to  be  happy.  For,  finite  free  agents  being  brought  in- 
to the  account,  the  case  is  intirely  altered,  respecting  the 
particular  exertions  of  divine  power,  from  w^hat  it  would 
have  been,  if  no  such  beings  had  been  in  existence,  or  if 
those,  who  do  exist,  had  conducted  differently  from  what 
they  have  actually  done.  To  say,  that  the  conduct  of 
finite  agents  makes  no  difference,  with  respect  to  the  con- 
duct of  the  Deity,  in  the  particular  exertions  of  his  pow- 
er, is  the  same,  as  to  say,  that  he  pays  no  regard  to  their 


'348  OJtf  THE  EXTENT  O?  THE  UNIVERSE.  ffPart  I^'. 

conduct ;  and  therefore,  that  the  manner  of  their  conduct* 
ing  towards  him,  is  a  matter  of  indifference.  But  this,  it  is 
evident,  is  infinitely  far  from  being  the  true  state  of  the 
case.  And  therefore,  the  conduct  of  finite  agents  makes 
an  essential  difference,  with  regard  to  the  conduct  of  the 
Deity,  in  the  particular  exertions  of  his  original  power, 
relative  to  the  events  of  the  moral  world;  and  the  changes 
of  which  the  system  of  matter,  now  since  it  is  actually 
created,  is  susceptible.  But  since  neither  the  conduct  of 
finite  agents,  nor  the  instrumentality  of  any  particular 
existence  whatever,  is  to  be  brought  into  the  account, 
with  respect  to  the  first  creation  of  the  material  universe, 
no  reason  can  be  assigned,  why  the  Deity  should  not  have 
done,  at  once,  the  whole,  which  the  nature  of  the  case 
admitted  to  be  done.  It  follows,  therefore,  that  he  did, 
all  at  one  time,  actually  exert  his  power,  to  its  fullest  ex- 
tent, in  diffusing  through  immensity,  an  infinite  number 
of  solid  masses  of  matter,  in  endless  variety.  And  this 
conclusion  is  perfectly  consentaneous,  to  what  has  been 
already  ascertained,  by  the  new  discoveries,  that  have 
been  gradually  made,  of  worlds  beyond  worlds,  meeting 
the  eye  of  the  astonished  observer,  according  as  the  won- 
derful art  of  improving  the  sight,  for  taking  a  view  of 
distant  objects,  has  been  progressively  advanced. 

Look  up  ;  the  boundless  firmament  survey  ; 
And  view  those  orbs,  that  shine  with  native  ray  : 
Prepare  your  glasses  ;  fix  your  wondering  eyes : 
Millions,  beyond  the  former  millions,  rise  ! 
And  millions  more  blaze  from  remoter  skies ! 

What  an  amazing  work  is  this !  and  how  inexpressi* 
bly  happy  must  be  the  state  of  those,  who  will  have  a 


Qhap.  rV.-Ji  Q^  CAUSES  Af^D  EFFECTS^  2(42/ 

\vhole  eternity  allotted  them,  for  the  purpose  of  their  en- 
joying the  inestimable  privilege  of  loving,  adoring  and 
serving  their  Almighty  Creator,  and  for  ever  contem- 
plating, with  increasing  admiration  and  delight,  the 
endless  effects  of  his  Omnipotent  power  !  But  O  !  what 
tongue  cah  express,  or  mind  conceive,  the  wretched 
condition  of  those  of  the  opposite  class,  who  are  irre- 
coverably lost  in  a  state  of  utter  darkness  and  hopeless 
misery  !  Being  totally  excluded  from  every  comfortable, 
and  every  pleasing  prospect,  and  absolutely  confined  to  a 
dreadful  prison,  from  which  there  is  no  release,  their  si- 
tuation is  infinitely  worse  than  if  there  was  no  created 
existence,  nor  any  Creator.  It  can,  therefore,  never 
answer  any  valuable  purpose,  even  to  mention  their  hor- 
rible case,  but  only  as  it  may  serve,  as  a  salutary  warn- 
ing to  such,  as  are  now  in  a  state  of  infinite  danger,  but 
have  not  yet  received  their  final  destiny ;  that  they  may, 
betcre  it  is  for  ever  too  late,  be  excited  "  to  fiec  from  the 
^rath  to  come."     (Mat.  iii.  7.) 


CHAPTER  IV. 

ON  THE  NATURE  OF  CAUSES  AND  EFFECTS. 

Y  ▼  E  have  now  taken  a  general  vievv  of  C7ie  kind  of 
existence;  viz.  matter,  which  tlie  Omnipotent  Crea- 
tor by  an  instantaneous  exertion  of  his  power,  original- 
1}  jToduced.  But,  having  created  the  material  universe, 
he  (iid  not  leave  the  various  parts  to  themselves  to  remain 
forever  in  a  state  of  in:ictivity.  But  he  did,  from  the  be- 
§;inaiiig,  and  does  still,  actuate  all  the  wheels  o^  the 


344  ON  CAUSLS  AND  i.FFi:crS.  [Part  11. 

vast  machine.  And  his  incessant  eneigetic  influence 
extends  to  every  particle  of  matter  contained  in  the 
whole  of  the  boundless  system.  It  is  very  amazing  to 
view,  with  the  eye  of  contemplation,  that  infinite  num- 
ber of  worlds,  which  are  distributed,  in  regular  order, 
through  the  various  parts  of  immensity.  And  it  is  yet 
more  amazing,  if  there  can  be  any  room  for  more 
amazement,  to  consider  them  all,  as  having  been  for 
years,  and  thousands  of  years,  in  a  state  of  rapid  mo- 
tion ;  and  not  merely  a  simple  motion,  but  one  of  such 
a  complicated  nature,  as  to  require  a  continued  series  of 
new  exertions  of  power.  The  Deity,  when  he  created 
the  universe,  put  forth  one  exertion  of  power,  extend- 
ing through  the  immeasurable  regions  of  unlimited  space  j 
and  now  he  is  putting  forth,  not  one  exertion  only,  but  a 
contiual  series  of  exertions ;  each  one  of  which  is  as  ex- 
tensive as  the  first.  And  if  it  should  be  inquired.  Why 
the  Deity  did,  at  first,  exert  his  power  in  the  production 
of  the  material  universe  ?  we  answer  :  First ;  That  there 
was  no  particular  reason  ;  or  in  other  words,  the  Deity, 
in  the  first  exertion  of  his  power,  had  no  respect  to  any 
particular  existence,  nor  to  the  actual  conduct  of  any  fi- 
nite agents.  For  previous  to  the  creation  of  the  uni- 
verse, neither  any  particular  existence,  nor  any  finite 
agents  were  introduced ;  and  this  being  the  case,  there 
was  no  particular  reason,  why  he  should  exert  his  pow- 
er. But  secondly  ;  there  was  a  general  reason,  viz.  be- 
cause it  was  perfectly  consistent  with  his  glorious  nature, 
and  his  universal  plai>  of  operation.  After  the  universe 
was  actually  created,  the  Deity  exerted  his  power,  and 
still  continues  to  exert  it,  according  to  the  actual  state 
of  things.  But  previous  to  the  creation,  there  was 
no   such    particular    actual    state   of    things,   as    that, 


.thap.  It'.}.  b.N  CAUSES  AND  EFtECtS«  C45 

which  now  exists.  There  is,  therefore,  now,  not  only 
a  general  reason,  but  there  are  also,  particular  rea- 
sons, or  causes^  why  the  Deity  exerts  his  power,  as 
he  does,  in  the  production  of  those  various  effects, 
which  are  continually  taking  place.  And,  in  order  to 
know  what  those  reasons  or  causes  are,  we  must  take  a 
view  of  the  actual  state  of  things.  And  this  he  has  not 
only  permitted  us  to  do,  but  has  also  given  a  very  ex- 
press direction  for  the  purpose.  "  Thus  saith  the  Lord, 
the  Holy  One  of  Israel  and  his  Maker,  Ask  of  me  things 
to  come  concerning  my  sons,  and  concerning  the 
WORK  OF  MY  HANDS,  Command  ye  me.  I  have  made 
the  earth,  and  created  man  upon  it :  I,  even  my  hands^ 
haVe  stretched  out  the  heavens,  and  all  their  host  have  I 
commanded.  The  works  of  the  Lord  are  great,  sought 
out  by  all  them,  that  have  pleasure  therein.  His  work 
is  honourable  and  glorious  :  and  his  righteousness  endu- 
reth  for  ever.  He  hath  made  his  wonderful  works  to  be 
remembered  :  the  Lord  is  gracious  and  full  of  compas- 
sion." (Isa.  xlv.   11,  12.  Psal.  cxi.) 

AVith  respect  to  those  amazing  masses  of  matter,  infi- 
nite in  number,  extending  through  the  vast  infinitude  of 
space,  there  is,  as  we  have  said,  a  general,  but  no  particu- 
lar, reason,  to  be  assigned  for  that  exertion  of  divine 
power,  by  which  they  were  all  originally  produced.  But 
710TV,  since  the  universe  is  actually  created,  the  case  is 
essentially  altered,  from  what  it  was  before  ;  for  now  the 
Deity  has  a  special  regard  to  "  the  work  of  his  hands.'' 
And  therefore,  a  particular  reason  is  now  to  be  assigned 
for  the  peculiar  manner  of  his  exerting  his  power,  as  he 
does,  in  the  production  of  that  endless  variety  of  suc- 
cessive changes,  which,  are  continually  taking  place^  in 

U  2 


346  ON  CAUSES  AND  EI^ECts'  t^'art  U- 

that  mutable  existence,  called  matter^  the  whole  of  which 
he  at  first  created  by  one  instantaneous  exertion.  For 
710W  the  various  parts  of  the  universal  material  system, 
are  all  to  be  brought  into  the  account,  and  all  to  be  con- 
sidered, as  being  what  they  actimlhj  are.  Therefore,  in 
considering  the  various  changes^  of  which  the  parts  of 
matter  are  susceptible,  as  well  as  the  creation  of  matter 
itself,  the  Deity,  as  being  the  universal  agent,  must 
always  be  brought  into  view.  For  it  is  intirely  by  the( 
exertion  of  h  i  s  power,  that  they  are  all  produced.  But 
then,  it  must  be  carefully  observed  ;  That  the  divine 
power  is  exerted,  with  relation  to  the  material  system,  ac- 
cording  to  what  that  system  actually  is.  For  the  Deity, 
as  we  said  before,  has  a  special  regard  to  the  work  of  his 
hands.  Therefore,  his  operations,  in  producing  particu- 
lar  eifects,  are  performed  according  to  certain  rules,  or 
laws,  which,  when  considered  with  reference  to  natural 
things,  consisting  of  inanimate  substances,  are  denomi- 
nated laws  of  imture  ;  or,  more  properly,  laws  of  divine 
operation. 

What  are  called  secondary  causes,  ai*e  not  to  be  sup- 
posed to  have,  in  themselves,  any  hiherent  efficacy ;  but 
they  are  to  be  considered,  as  being  reasons^  according 
to  which  the  Deity  sees  fit  to  exert  his  own  power.  For 
secondary  causes  are  antecedents^  according  to  which  the 
Supreme  x\gent,  by  the  exertion  of  his  original  power, 
actually  produces  correspondent  consequences.  It  is  never 
the  case,  that  a  secondary  cause  does,  in  itself,  exert  any 
power ;  but  it  is  the  reason^  or  cause,  according  to  wliich, 
the  Deity  himself  exerts  his  ou  n  power y  in  the  produc- 
tion of  a  coru  ..pondent  effect.  Therefore,  whenever  any 
change,  whether  great  or  small,  near  or  remote,  is  exhi- 


CIwp.  IV.]  ON  CAUSES  AND  EFFECTS.  347 

bited  to  your  view,  remember.... God  is  diere  1  And  let 
this  solemn  consideration  impress  your  mind  with  an  in* 
delible  sentiment  of  the  profoundest  awe,  and  deepest 
reverential  fear. 

From  the  observations,  that  have  been  made,  it  fol- 
lows :  That  because  there  were,  previous  to  the  creation 
of  the  universe,  no  such  particular  antecedents,  as  there 
are  now ;  therefore,  though  there  was  a  general^  yet 
diere  was  not  then,  as  there  is  now,  ^ny  particular  rea- 
son for  the  exertion  of  divine  power.  This  observation 
will,  perhaps,  lead  you  to  repeat  the  inquiry;  What  was 
the  general  reason  or  cause,  of  thej^r^y^  exertion  of  the 
divine  power,  relative  to  the  mutable  system  ?  We  an- 
swer as  before  ;  That  it  was,  in  the  original  state  of 
things,  perfectly  consistent  with  the  adorable  nature  and 
all  the  glorious  perfections  of  the  Deity ;  that  a  material 
universe,  as  extensive  as  immensity,  should  be  created ; 
that  a  number  of  perceptive  beings  should  be  introduced 
into  it ;  that  they  should  he  rendered  capable  of  being 
eternally  happy  in  the  complete  enjoyment  of  the  ever 
blessed  Jehovah ;  and  that  the  infinite  sum  of  all  good 
should  be,  without  any  exception,  unalterably  secured 
to  them  all,  This  was  the  general  n^^son  why  the  Deity- 
exerted  the  first  act  of  his  creative  power.  And  certain- 
ly  a  higher  or  better  reason  cannot  possibly  be  conceived^* 
But  now,  since  the  material  universe  has  been  actually 
created,  and  a  number  of  perceptive  beings  have  been 
introduced  into  it ;  the  Almighty  Creator,  therefore,  who 
always  regards  eveiy  thing  as  being  what  it  really  is, 
now  continually  exerts  his  power,  according  to  the  actual 
^tate  of  things ;  of  which  he  always  forms,  without  any 
possibility  of  mistake,  a  moJit  exact  estimate.      For  he 


3(kQ  ON  CAUSES  AND  EFFECTS.  [Part  Vi. 

takes  into  the  account  every  particle  of  matter,  through- 
out the  whole  of  the  immense  system ;  and  Hkewise  all 
the  actions  of  every  finite  mind.  He  has,  therefore, 
**  weighed  the  mountains  in  scales,  and  the  hills  in  a  bal- 
ance. The  Lord  weigheth  the  spirits.  And  by  him 
ACTIONS    are  >veighed,"    (Isa.  xl.  12.    Prov.  xvi.  2.    1 

Sam.  ii.  3,) 

Though  it  is,  in  every  sense,  most  strictly  true,  that 
"there  is  no  power  but  of  God;"  (Rom.  xiii,  J.)  yet 
it  is  equally  true,  that,  in  the  exertion  of  his  power,  he 
has  a  special  regard  to  the  various  parts  of  inanimate  ex- 
istence, in  the  material  system  ;  and  to  the  conduct  of- 
finite  free  agents,  in  the  m.oral  world.  In  the  former  case, 
he  operates  according  to  imturaly  and  in  the  latter,  accor- 
ding to  morale  causes ;  and,  in  all  cases,  he  does,  by  the. 
exertion  of  his  own  power,  produce  consequences  or  effects^ 
according  to  their  respective  antecedents  or  causes.  And 
since  the  material  universe  is  actually  created,  and  per- 
ceptive  beings  have  been  introduced  into  existence,  the 
distinction  between  a  natural  and  a  moral  cause  (accor- 
ding to  the  sense  in  which  we  use  the  terms)  universally 
consists  in  this,  which  is  now  to  be  explained. 

1.  Every  natural  cdiust  is  to  be  considered  in  a  two- 
fold view ;  viz.  as  being  a  consequent  and  an  antecedent ; 
in  one  view  of  it,  therefore,  it  is  an  effect,  and  in  the  oth- 
er it  is  a  cause.  Thus  matter  is  a  consequent,  resulting 
from  the  exertion  of  divine  power ;  in  this  view  of  it, 
therefore,  it  is  an  effect.  Matter  is  also  an  antecedent, 
according  to  which  the  Deity,  in  some  particular  cases, 
exerts  his  power ;  matter,  therefore,  in  this  view  of  it,  is 
a  cause.  There  is  one  kind  of  effect,  resuhing  from  the 
exertion  of  divine  power,  which  the  Deity  would  nevej 


v^rtiip.  IV.]  ON  CAUSES  AND  EFFECTS.  3  ii> 

iiave  produced,  if  dicre  had  been  no  such  diiiig  as  matter ; 
and  that,  to  which  we  now  refer,  is  motion.  Matter 
therefore,  is  the  cause  of  motion ;  or,  it  is  the  cause  why 
the  Deity  exerts  his  |>ower,  in  the  production  of  that 
effect^  which  we  call  natural  motion.  On  the  same  general 
principle,  we  may  proceed  to  observe  ;  That  motion  is 
the  cause  of  that  kind  of  effect,  which  consists  in  a  change 
oi  ?natter  in  respect  to  its  place.  For  this  kind  of  effect 
the  language,  in  common  use,  doe$  not,  as  we  have  said 
before,  afford  any  appropriate  name.  More  might  be 
said  on  this  subject ;  but,  what  has  been  already  ob- 
served, is  sufficient  to  exhibit  an  idea  of  what  is  to  be. 
understood  by  natural  causes,  in  distinction  from  those  of 
the  moral  kind.     For  : 

2.  Every  moral  cause  is  to  be  considered  as  being  an 
intecedent^  and  not  a  consequent.  Though  it  always  pre^ 
supposes  j&oTycT,  on  which  it  absolutely  depends  for  its 
existence  ;  yet  it  does  not  result  frorn  the  exertion  of 
any  power ;  for  it  imiversally  consists  in  the  agree- 
ment of  the  finite  mind  itself  with  the  original  power 
of  the  Deity  ;  and  therefore  it  is  a  cause  only,  and  not 
an  effect.  Since  the  Supreme,  Universal  Agent  is  invest- 
ed with  a  twofold  original  power,  im.plying  a  possibility 
o^  good,  on  one  side,  and  on  the  other,  a  possibility  of 
evil;  hence  there  is  a  foundation  for  tw^o  perfectly  dis- 
tinct kinds  of  7noral  causes.  According  to  one  of  ihese^ 
the  moral  Governor  of  finite  agents  exerts  his  power  in 
communicating  happiness  ;  and  according  to  the  other, 
he  does,  by  his  own  exertion,  produce  misery.  Thus  he 
rewards  or  punishes  his  obedient  or  rebellious  subjects ; 
for  he  alone  is  that  *'  one  Lawgiver,  who  is  able  to  save 
ajid  to  destroy."      He  has  absolutely  forbidden  every 


350  ON  CAUSES  AND  EFFECTS.  (Part  U. 

^nite  free  agent's  forming  any  connexion  with  that  term 
of  his  twofold  power,  which  impUes  the  original  princi- 
ple of  evil ;  but  he  has  particularly  directed,  and  express- 
ly commanded,  every  one,  saying;  "Let  him  take 
HOLD  OF  MY  STRENGTH  that  he  may  make  peace  with 
me."  And  in  these  two,  that  is  the  absolute  prohibition 
against  the  forming  of  any  connexion  with  the  original 
principle  of  eternal  death,  and  the  positive  command,  ex- 
pressly requiring  the  making  of  an  agreement  with  the 
original  principle  of  eternal  life,  is  contained  the  whole 
sum  of  the  moral  law  and  the  gospel.  Hence  the  infi- 
nitely important  business,  which,  in  a  moral  vieWy  essen- 
tially belongs  to  all  finite  free  agents,  is  to  intirely  avoid 
the  destroyer,  and  cordially  embrace  the  Saviour. 

From  the  preceding  observations  may  be  understood 
what  is  meant  by  natural  and  moral  causes,  and  wherein 
consists  the  distinction  between  them.  And  it  may  now 
be  observed  in  general :  That  every  particular  causey 
whether  natural  or  moral,  is  the  antecedent  according  to 
which  the  Deity  exerts  his  power  in  the  production  of  a 
correspondent  consequent ;  and  every  effe€t,  in  the  mate- 
rial, or  mental,  system,  is  the  consequent,  that  necessarily 
results  yro/w  the  actual  exertion  of  divine  power.  Hence 
it  follows:  That  the  Deity  is  the  universal  Agent, 
who,  by  the  actual  exertion  of  his  own  power,  produ- 
ces all  effects.  But  since  he  never  produces  any  effect 
without  a  cause  ;  therefore  he  produces  all  effects  accor- 
ding to  their  respective  causes  ;  therefore  it  is  he,  and  he 
ALONE,  who  connects  all  consequences  with  their  re- 
spective antecedents.  Hence  originates  the  sacred  max- 
im :  "  Whatsoever  a  man  soweth,  that  shall  he  also  reap. 
For  he  that  soweth  to  his  flesh,  shall  of  tlie  flesh  reap 


Ghap.V.3  ON  THt  SOLAR  SYSTEM.  ^Ji 

corruption  :  but  he  that  soweth  to  the  Spirit,  shall  of  the 
Spirit  reap  Ufe  everlasting."  (Gal.  vi.   7,  8.) 

By  the  principles  that  have  been  stated,  relative  to' 
the  nature  of  causes  and  effects,  we  are  led  to  the  follow- 
ing conclusion  :  That  ^11  beings  of  every  kind,  both  an- 
imate artd  inanimate,  are  absolutely  dependent  on  the  in- 
dependent  Jehovah,  and  intirely  subject  to  his  control. 
It  was  his  original,  universal  plan  to  exert  his  power,  m 
producing  particular  effects,  according  to  their  respect- 
ive causes  ;  or,  according  to  the  real  state  of  things,  of 
which  he  has,  at  all  times,  a  most  perfect  and  infallible 
view.  Therefore,  according  to  the  divine  direction,  let 
every  finite  free  agent  absolutely  refrain  from  the  de- 
stroying^  and  firmly  '*  take  hold"  of  the  saving  Power,  of 
thai  Almighty  Being,  on  whom  all  other  beings  intirely 
depend* 


CHAPTER  V. 

CONTAINING  A  BRIEF  STATEMENT  OF  FACTS,  RELATIVE  T(5 
ONE  PARTICULAR  PART  OF  THE    UNIVERSE,   COMPOSING 

'  THAT  SYSTFM  OF  REVOLVING  BODIES,  TO  WHICH  THI^ 
GLOBE,  ON  WHICH  WE  DWELL,  BELONGS. 


Ti 


HAT  parjicular  system,  of  which  the  Sun,  which 
makes  our  day,  is  the  common  centre,  and  round  which 
the  Earth,  which  we  now  inhabit,  with  a  number  of  oilier 
planets,  continually  revolves,  is  called,  "  The  Solar  sys- 
tem.'' And  the  names  of  the  primary  planets,  belong-, 
ing  to  this  system,  that  have  been  already  discovered,  and 
whose  periodical  times  and  proportional  distances  have 
bieien  accurately  ascertained,  and  the  order  of  their  ar-^ 


^52  QN  THE  SOLAR  SYSTEM.  [Part  Ii; 

rangement,  beginning  with  those  neai'est  the  Sun,  are  as 
follows  :  Mercury,  Venus,  the  Earth,  Mars,  Jupiter, 
Saturn,  and  Herschel.  A  very  exact  knowledge  of 
the  periodical  times  of  these  planets  has  been  acqui- 
red by  observation.  Mercury  performs  a  revolution 
round  the  Sun,  in  87  days  and  3  hours;  Venus,  in  224 
days,  and  17  hours ;  the  Earthy  in  3G5  days,  and  6  hours  ; 
or,  which  is  nearer  the  truth,  365  days,  5  hours,  48  min- 
utes, and  55  seconds ;  Mars,  in  680  days,  and  2.3  hours ; 
Jupiter,  in  11  years,  314  days,  and  12  hours;  Saturn,  in 
29  years,  167  days,  and  7  hours ;  Herschel^  in  83  years, 
140  days,  and  8  hours.  The  periodical  times  of  these 
planets  have  been  very  accurately  ascertained,  by  a  long 
course  of  critical  observations,  with  the  assistance  of  op" 
tical  instruments,  constructed  for  that  purpose.  And  as- 
tronomers have  demonstrated  the  certainty  of  their  cal- 
Gulations,  in  this  respect,  by  their  prediction  of  eclipses, 
years  before  their  actual  appearance.  And  if  the  absolute 
distance  of  any  of  the  planets  from  the  Sun  could,  in  this 
way,  be  determined  with  such  a  degree  of  precision,  as 
that  of  its  periodical  time  ;  then  the  absolute  distance  of 
every  one  of  them  respectively,  might  be  exactly  known. 
This,  however,  is  not  the  case.  For  though  a  series  of 
careful  observations  may  furnish  the  means  of  approx- 
imating nearer  and  nearer  to  the  truth  ;  yet  mere  exter- 
nal observation  will  be  found  insufficient  to  enable  the 
observer  to  obtain  a  perfect  knowledge  of  the  absolute 
distance  of  revolving  bodies  from  their  common  centre. 
From  the  two  last  transits  of  Venus  over  the  Sun,  in  the 
years  1761,  and  1769,  it  has  been  found,  that  the  Earth 
is  at  a  much  greater  distance  from  the  Sun,  and  therefore, 
t^^it  the  solar  system  is  more  extensive,  than  it  was  be- 


Qhap,  v.]  ok  THE  SOLAR  SYSTEM.  353 

fore  supposed  to  be.  The  error,  into  which  we  are  lia- 
ble to  fall,  ill  estimating  the  actual  distance  of  very  re- 
mote objects,  consists,  not  in  exceeding,  but  in  falling 
short,  of  the  exact  truth. 

From  the  latest  observations  that  have  been  made, 
the  absolute  distances  of  the  primary  planets  from  the 
Sun,  computed  in  miles,  are  those  which  follow.  The 
distance  of  Mercury  is  36  million,  841  thousand,  4.68; 
of  Venus,  68  million,  891  thousand,  486  ;  of  the  Earth, 
95  million,  173  thousand,  127;  of  Mars,  145  million, 
14  thousand,  148  ;  of  Jupiter,  494  million,  990  thousand 
976;  of  Saturn,  907  million^  956  thousand,  130;  of 
Herschel,  1816  million,  455  thousand,  526. 

JNow^  if  there  is  any  error,  in  the  computation  of  these 
distances,  it  consists  in  defect,  and  not  in  excess.  But 
whether  there  is  any  error  or  not,  it  does  not  at  all  effect 
the  certainty  of  these  universal  laws,  which  govern  the 
material  system.  For,  the  certain  knowledge  of  the  na- 
ture and  extent  of  those  laws,  has  not  the  least  depen* 
dence  on  that  external  observation,  according  to  which, 
the  actual  distance  of  any  circulating  planet  from  the  cen- 
tral body,  round  which  it  revolves,  is  computed.  Let 
the  absolute  distance  be  what  it  may,  there  is  always  a 
most  exact  proportion  subsisting  between  the  distance, 
the  gravity,  the  velocity,  and  the  periodical  time.  For  it 
is  a  universal  law,  relating  to  revolving  bodies.  That  the 
cubes  of  their  distances  are  proportional  to  the  squares  of 
their  periodical  times.  Hence  it  follows ;  That,  having 
once  determined  the  length  of  the  periodical  times  of  any 
number  of  revolving  bodies,  v/e  can,  by  that,  determine 
their  proportional,  or  relative,  distances,  with  the  great- 
est degree  of  precision.     At  id  when  we  speak  of  the  dis- 

\V2 


354  UN  'i'HL  SOLAR  SYSTEM.  ^an  Ih 

tance  of  a  planet  from  the  Sun,  we  have  reference  to  what 
is  called,  the  mean  distance ;  that  is,  a  distance  between 
the  greatest  and  the  least.  For  since  the  planets  revolve 
in  orbits,  which  are  not  perfectly  circular,  but  elliptical  j 
therefore,  their  respective  distances  are  not  always  the 
same,  but  are  sometimes  greater,  and  sometimes  less; 
therefore,  the  medium  between  the  greatest  and  the  least, 
is  called  the  7nean  distance.  Since  the  periodical  times  o^ 
the  planets,  that  belong  to  the  solar  system,  have  beea 
very  accurately  ascertained,  by  actual  observation,  there- 
fore, their  proportional  distances  have  been  deduced,  ac- 
cording to  that  universal  law,  which  regulates  the  circu- 
lar motions  of  revolving  bodies. 

Hence,  if  we  assume  the  distance  of  the  Earth  from 
the  Sun,  as  the  measure,  or  standard,  and  call  it  1,  that  is, 
one  whole  distance,  whatever  it  may  be ;  then,  the  dis- 
tance between  the  Sun  and  every  planet,  belonging  to  the 
svstem,  vi^ill  bear  a  certain  proportion  to  that  between  the 
Earth  and  the  Sun.  And  since  these  proportional  dis- 
tances  are  such,  as  cannot  be  expressed  in  whole  num- 
bers alone,  they  will,  therefore,  be  expr^sed  in  decimals, 
or  in  mixt  numbers,  just  according  as  the  nature  of  the 
case  may  require.     Accordingly  : 

The  distance  of  the  Earth  from  the  Sun,  is  just  what 
it  is,  being  neither  greater  nor  less ;  and  therefore  it  is 
as  1  to  1 .  But  the  distance  of  Mercury  is  less  than  that 
of  the  Earth;  and  is  in  the  proportion  of  0.3871  to  J. 
The  distance  of  Venus  from  the  Sun  is  greater  than  that 
of  Mercury,  but  not  so  great  as  that  of  the  Earth ;  it 
beino*  in  the  proportion  of  0.72333  to  1.  The  distance 
of  Mars  from  the  Sun  is  greater  than  that  of  the  Earth, 
in  the  proportion  of  1.52369  to  1.     The  distance  of  Ju- 


etiip.  V.J  ON  THE  SOLAR  SYSTEM.  355 

piter  is  in  the  proportion  of  5.20279  to  1,  The  distance 
of  Saturn  is  to  that  of  the  Earth,  in  the  proportion  of 
9,64072  to  1  ;  That  is,  Saturn's  distance  is  more  than 
nine  times  and  a  half  as  great  as  that  of  the  Earth.  Hcr- 
schel's  distance  from  the  Sun  is  in  tlie  proportion  of 
19.18;)62  to  1 ;  that  is,  it  is  more  than  nineteen  times  as 
great  as  that  of  the  Earth. 

Those  astonishing  masses  of  matter,  which  compose 
the  planets,  that  belong  to  the  solar  system,  are  continu- 
ally revolving  round  the  Sun,  with  an  amazing  degree  qf 
rapidity.  For  illustration,  VA^e  shall  here  only  just  men- 
tion the  magnitude  of  the  Earth,  and  its  hourly  motion 
in  its  annual  orbit*  The  whole  surface  of  the  globe,  on 
which  we  dwell,  contains  one  hundred  and  ninety-nine 
million,  eight  hundred  and  fifty-nine  thousand,  eight  hun- 
dred and  sixty  square  miles ;  and  its  solid  contents  are 
two  hundred  and  sixty- five  thousand  four  hundred  and 
four  million,  five  hundred  and  ninety-eight  thousand  and 
eighty  cubic  miles.  And  we,  who  are  placed  on  this 
huge  mass  of  matter,  are  carried,  by  its  annual  motion 
round  the  Sun  (which  is  a  stupendous  body  of  fire,  more 
than  one  million,  three  hundred  and  ninety-two  thousand, 
four  hundred  and  ninety- nine  times  larger  than  the  Earth) 
at  the  rate  of  sixty- eight  thousand,  two  hundred  and  se- 
venteen miles  every  hour. 

There  are  a  number  of  other  revolving  bodies,  that 
belong  to  the  solar  system,  beside  those,  that  have  been 
already  mentioned ;  for  there  are  secondary  as  well  as 
primary  planets.  One  of  these  secondaries  belongs  to  the 
Earth,  and  is  called  the  Moon  ;  which  is  two  hundred 
and  forty  thousand  miles  from  the  Earth,  and  revolves 
Found  it,  from  change  to  change,  in  twenty-nine  days^ 


S56  ON  THE  SOLAR  SYSTEM.  [Fart  Ih 

twelve  hours,  forty-four  minutes,  and  three  seconds ;  and^, 
together  with  the  Earth,  revolves  round  the  Sun,  once  a 
year.  The  time,  however,  in  which  the  Moon  completes 
one  intire  revolution,  in  its  own  proper  orbit,  is  only 
twenty-seven  days,  seveu  hours,  forty-three  minutes,  and 
five  seconds.  And  therefore,  every  syuodical  revolution, 
or  the  time  of  the  Moon's  going  round,  from  change  to 
change,  is  longer  than  its  periodical  revolution,  in  its  own 
proper  orbit.  For,  since  both  the  Earth  and  the  Moon^ 
go  round  the  Sun,  in  a  year,  the  Moon  must  not  only  go 
round  its  orbit,  between  change  and  change,  but  it  must 
advance,  as  many  more  degrees,  as  the  Earth  has  moved 
in  its  orbit,  during  that  time,  in  order  to  be  again  in  con- 
junction with  the  Sun.  And  since,  in  that  interval  of 
time,  which  intervenes  between  one  change  of  the  Moon, 
and  the  next  succeeding  change,  the  Earth  advances,  in 
its  orbit  round  the  Sun,  twenty- nine  degrees,  six  minutes 
and  twenty-five  seconds ;  therefore,  it  is  evident,  that  be- 
tween change  and  change,  the  Moon  must  advance  twen- 
ty-nine degrees,  six  minutes  and  twenty ^ five  seconds, 
more  than  once  round  its  own  orbit.  Hence  results  the 
difference  between  the  periodical  and  synodical  revolu- 
tions of  the  Moon. 

Jupiter  is  attended  with  four  moons.  The  first  of  these 
or  that,  which  is  nearest  to  the  primary  planet,  revolves 
round  it,  in  one  day,  eighteen  hours,  and  thirty-six  mi, 
nutes ;  the  second,  in  three  days,  thirteen  hours,  and  fif- 
teen minutes ;  the  third,  in  seven  days,  three  hours,  and 
fifty-nine  minutes ;  the  fourth,  in  sixteen  days,  eighteen 
liours,  and  thirty  minutes.  And  that  the  exact  time,  re- 
quired for  Jupiter's  moons  to  revolve  round  their  prima- 
ry planet,  is  certainly  known,  by  the  telescopick  observa- 


:Mu[>    V]  ON  THE  SOLAR  SYSTEM.  357 

dons,  which  have  been  made,  is  most  clearly  evident, 
from  the  following  fact ;  viz.  that  the  eclipses  of  those 
moons  do  actuuUy  kippen  (making  no  allowance  for  the 
progressive  motion  of  light)   precisely  at  the  respective 

thnes,  for  which  they  liave  been  previously  calculated 

And  from  a  viev/  of  those  eclipses,  at  different  times, 
when  Jupiter  is  in  different  parts  of  its  orbit  round  the 
Sun,  a  derncnstration  is  exhibited,  not  only  of  the  pro-? 
gre-^sive  motion  of  light,  but  also  of  the  length  of  time, 
which  it  required  for  its  being  transmitted  from  the  Sun 
to  the  Earth ;  which  time  is  found  to  be  eight  minutes 
and  fifteen  seconds.  For  Jupiter,  when  it  is  in  conjunc- 
tion  with  the  Sun,  is  more  distant  from  the  Earth,  than 
it  is,  when  it  is  in  opposition,  by  tke  whole  diameter  of 
the  Earth's  armual  orbit.  But  those  eclipses,  that  have 
been  mentioned,  being  calculated,  without  any  reference 
to  the  progressive  motion  of  light,  will,  according  to 
what  has  been  ascertained,  by  the  most  accurate  observa- 
tions, be  seen  eight  minutes  and  fifteen  seconds  sooner 
than  the  calculated  time,  when  the  Earth  is  at  the  least 
distance  from  Jupiter ;  and  when  the  earth  is  at  its  great- 
est distance,  the  time  svill  be  prolonged  eight  minutes 
and  fifteen  seconds  beyond  the  calculation.  The  differ- 
ence between  these  two  extremes  is  sixteen  minutes  and 
thirty  seconds.  This,  therefore,  is  the  length  of  time, 
which  light  takes  to  move  through  a  space,  w^hich  is  equal 
to  the  diameter  of  the  Earth's  annual  orbit.  And  con- 
sequently ;  since  the  Earth  is  at  the  distance  of  the  semi- 
diameter  of  its  orbit  from  the  Sun,  it  requires  eight  mi- 
nutes and  fifteen  seconds  for  light  to  be  transmitted  from 
the  Sun  to  the  Earth. 


258  O'N  THE  SOLAR  SYSTEM.  [Part  XL 

Hence  it  foUov/s :  That  light  flies,  with  the  amazing 
velocity  of  eleven  million,  six  hundred  and  thirty-six 
thousand,  three  hundred  and  forty  miles,  in  a  minute. 

It  was  formerly  supposed,  diat  there  v/ere  only  five 
moons  belonging  to  Saturn.  But  the  celebrated  iJoctop 
Herschel,  by  his  new  improvements  in  the  art  of  con- 
structing optical  instruments,  for  the  purpose  of  viewing 
distant  objects,  has  discovered  two  others.  So  that  it  is 
known,  that  Saturn  has  seven  moons.  The  first,  or  that 
which  is  nearest  the  primary,  performs  its  revolution  in 
twenty-two  hours  and  thirty- seven  minutes;  the  second, 
in  one  day,  eight  hours  and  fifty  three  minutes  ;  the  third, 
in  one  dav,  twenty. one  hours  and  nineteen  minutes  ;  the 
fourth,  in  two  days,  seventeen  hours  and  forty  minutes ; 
the  fifth,  in  four  days,  twelve  hours  and  twenty- five  mi- 
nutes ;  the  sixth,  in  fifteen  days,  twenty-two  hours  and 
forty-one  minutes  ;  and  the  seventh,  in  seventy. nine  days, 
seven  hours  and  forty-eight  minutes.  The  two  first,  that 
are  here  mentioned,  are  those,  that  have  been  lately  dis= 
covered. 

Astronomers,  by  the  assistance  of  optical  instruments^ 
have  observed  a  very  remarkable  appearance,  with  regard 
to  Saturn  ;  which  has  been  found  to  be  encircled  with  a 
thin  broad  ring,  which,  like  the  horizon  of  an  artificial 
globe,  is  posited  edgewise ;  being  twenty-one  thousand 
miles  in  breadtli,  and  at  a  distance  from  the  body  of  the 
planet,  on  every  side,  equal  to  the  breadth  of  the  ring. 
This  ring,  on  account  of  its  position,  with  respect  to  the 
eye  of  the  observer,  is  twice  invisible  in  every  periodi- 
cal revolution  of  Saturn  round  the  Sun  ;  or  it  is  invisible 
once  ijii  about  fifteen  years. 


Cbap.  V]  ON  THE  SOLAR  SYSTEM.  559 

The  planet  Herschel  is  attended  with  six  moons.  The 
first  performs  its  revolution  in  five  days,  twenty- one 
hours  and  twenty-four  minutes ;  the  second,  in  eight  days, 
sixteen  hours  and  fifty- nine  minutes ;  the  third,  in  ten 
days,  twenty,  three  hours  and  eleven  minutes  ;  the  fourth, 
m  thirteen  days,  eleven  hours  and  five  minutes  ;  the  fiflli,- 
in  thirty-eight  days,  one  hour  and  forty- nine  minutes; 
and  the  sixth,  in  one  hundred  and  seven  days,  sixteen 
hours  and  thirty-nine  minutes. 

There  is  a  considerable  number  of  revolving  bodies^ 
which  belong  to  the  solar  system,  in  addition  to  those 
that  have  been  already  mentioned.  Since  the  year  1800, 
there  have  been  discovered  three  small  celestial  bodies* 
revolving  round  the  sun,  in  elliptical  orbits,  situate  be* 
tween  Mars  and  Jupiter.  Their  orbits  are  considerably 
more  excentrick  than  that  of  any  of  the  other  planets  ; 
though  their  elements  are  still  but  imperfectly  ascertain- 
ed. 

What  now  remains  to  be  observed,  respecting  the  so- 
lar system,  relates  to  Comets ;  which  are  solid  opaque 
bodies,  revolving  round  the  sun,  in  orbits,  vastly  more 
excentrick,  than  those  of  any  of  the  planets.  The  whole 
list  of  comets,  that  have  been  hitherto  observed,  amounts 
to  upwards  of  five  hundred  ;  of  which  about  one  hun- 
dred  and  seventy  have  been  observed  with  accuracy,  and 
the  elements  of  their  orbits  computed.  We  shall  only 
just  mention  that  remarkable  one,  which  made  its  ap- 
pearance in  the  year  one  thousand  six  hundred  and  eighty. 
The  time,  required  for  this  comet  to  complete  one  revo- 
lution, is  five  hundred  and  seventy-five  years.  And  there- 
fore it  w^ill  not  return  until  the  year  two  thousand  two 
hundred  and  fifty-five.     It  is,  at  its  greatest  distance. 


36Q  ON  THE  SOL  Ail  SYSTEM.  I,Part  l!. 

about  eleven  thousand  two  hundred  millions  of  miles  from 
the  sun.  And  when  it  is  in  that  part  of  its  orbit,  which 
is  nearest  the  sun,  it  moves  with  ihe  amazing  velochy  of 
eight  hundred  and  eighty  thousand  miles,  in  an  houn 
This  astonishing  degree  of  motion  is  required,  in  order 
that  the  centriiiigal  and  centripetal  forces,  by  which  the 
revolving  body  is  actuated,  may  balance  eacii  other ;  or 
that  its  projectile  force  may  so  far  counteract  the  influence 
of  gravity,  as  to  prevent  it  from  falling  to  the  sun.  And 
this  law  of  motion  is  ordained  by  him,  who  has  "  weigh- 
ed the  mountains  in  scales  and  the  hills  in  a  balance." 

In  order  to  assist  the  imagination,  in  forming  an  idea 
of  the  extent  of  the  solar  system,  and  of  its  vast  distance 
from  the  fixed  stars ;  let  us  stippose,  that  a  body,  pro- 
jected from  the  sun,  should  continue  to  fly  with  the  swift- 
ness of  a  ball  discharged  from  a  cannon,  which  is  four 
hundred  and  eighty  miles,  every  hour,  then  such  a  body 
would  reach  the  orbit  of  Mercury,  in  8  years,  and  276 
days ;  of  Venus,  in  16  years,  and  136  days  ;  of  the  earth, 
in  22  years,  and  226  days ;  of  Mars,  in  34  years,  and 
165  days;  of  Jupiter,  in  117  years,  'and  237  days;  of 
Saturn,  in  215  years,  and  287  days;  of  Herschel,  in.'i^l 
years,  and  255  days;  of  the  above  mentioned  Comet,  at 
its  greatest  distance,  in  2660  years.  And  that  the  sup- 
posed body  might  reach  the  nearest  fixed  >tars,  it  would 
require  no  less  than  7  milU on,  (iOO  thousand  years. 

Having  taken  a  brief  view  of  some  facts  relnive  to  the 
actual  state  of  the  solar  system,  and  the  several  part^?  of 
which  it  is  composed,  we  shall  now  proceed  to  a  consid- 
eration of  the  general  principles,  which  regulate  the  mo- 
tions  of  all  revolving  bodies. 


(%ip.  Vi.]  ON  CIRCULAR  MOTION.  361 

CHAPTER  VI. 

ON  THE  UNIVERSAL  LAWS  OF  CIRCULAR  MOTION. 

i  HERE  are  some  changes,  that  take  place,  in  conse- 
quence of  certain  pecuUar  principles ;  such  as  fire,  elec- 
tricity,  magnetism,  &c.  which  we  shall  not  particularly 
consider ;  but,  passing  over  these  as  not  coming  within  the 
compass  of  our  present  design,  we  shall  attend  to  the  na- 
ture, and  effects,  of  that  grand  universal  principle,  called 
gravity,  gravitation,  or  attraction,  which  relates  to  all 
bodies,  that  are  contained  in  the  whole  of  the  material 
system,  and  to  every  particle  of  matter,  of  which  all  those 
bodies  are  composed. 

The  influence  of  this  universal  principle,  on  ani/  bodij 
IS  always  directly  as  the  quantity  of  matter,  it  contains, 
and  inversely  as  the  square  of  it  distance.  For  ilkistra- 
tion ;  let  c  and  r  be  two  bodies,  so  constituted,  that  c 
shall  contain  a  much  greater  quantity  of  matter  than  r. 
Let  us  suppose,  for  instance,  that  the  quantity  of  matter, 
contained  in  c,  is  to  that  contained  in  r,  as  five  hundred 
thousand  to  one.  Then  c  will  be,  what  is  called,  a  cen- 
iraly  and  r,  a  revolving  body  ;  because  c,  in  this  case,  will 
be  the  centre^  round  which  r  will  revolve.  The  centre  of 
this  revolutionary  motion,  or,  the  centre  of  gravity  be- 
tween c  and  r,  will  not,  indeed,  be  exactly  in  the  centre 
of  c ;  but  it  will  be  just  as  much  nearer  to  the  centre  of 
c,  than  it  is  to  that  of  r,  as  the  quantity  of  matter,  con- 
talli'ed  in  c,  is  greater  than  that,  contained  in  r.  The  tv/o 
bodies,  c  and  r,  have  a  mutual  influence  on  each  other. 

BtU  the  influence,  that  c  has  on  r,  is  as  much  greater  tlian 

X  2 


362  ON  ClUCUL All  MOTION.  [Fart  SI 

what  r  has  on  c,  as  the  quantit}^  of  matter,  contained  in  c, 
is  greater,  than  what  f  contains  ;  m  hich,  hy  the  supposi- 
tion, is  in  proportion,  as  five  hundred  thousand  to  one. 
Therefore,  the  motion  ofr  is  five  hundred  thousand  times 
as  great  as  that  of  c.  Consequently,  though  c  is  not  ab- 
solutely in  a  state  of  rest,  yet  it  may  be  said  to  be  com- 
paratively so,  on  account  of  the  small  degree  of  motion; 
which  it  has,  compared  to  that  of  r.  Since  the  motions 
of  r  and  c  ai'e  inversely,  as  their  respective  quantities  of 
matter ;  therefore  the  whole  momentum  or  force  of  one 
is  equal  to  that  of  tiie  other.  Consequently  they  exactly 
counterpoise  each  other,  like  equal  weight,  in  the  oppo- 
site scales  of  an  ever/  balance. 

The  revolving  body,  r,  is  actuated  by  the  combined 
force  of  two  motions.  One  of  these  motions  alone  would 
carry  r,  in  the  direction  of  a  tangent,  or  a  right  line  per- 
pendicularly raised  on  the  extremity  of  the  radius  of  a  cir. 
cle  ;  in  which  case,  it  v/ould  continually  recede  from  the 
central  body,  e  ;  the  other  motion  alone  woukl  carry  r^  in 
the  direction  of  the  radius  of  a  circle,  or  a  fight  line 
drawn  from  the  circumference  to  the  centre  ;  and  in  this 
case,  r  would  approximate  towards  c.  The  first  of  these 
two  motions  is  called  the  centrifugal,  or  projectile  force, 
and  the  other,  the  centripetal,  or  gravitating  force,  of  r. 
But  r  is  not  actuated  by  either  of  these  two  single  forces 
alone,  but  by  the  combination  of  both ;  in  consequence 
of  which  il  is  carried,  in  the  direction  of  a  curve  line, 
which,  being  continued,  returns  into  itseli ;  and  thus 
forms,  either  a  circle,  or  an  ellipsis.  Ihe  orbits  of  re- 
volving bodies,  hovvevrr,  are  not  perfectly  circular,  but 
are  elliptical  ;  irom  the  principle,  That  tiieir  gravities 
are  inverselv  as  the  squares  of  their  distances  from  their 


eiiap.  VI.3  Oii  CIRCULAR  MOTION.  365 

central  bodies.  For  let  5  be  a  body,  the  distance  of  which 
from  c  is  twice  or  three  times,  &c.  as  great,  as  that  of  r ; 
then  the  gravity  of  s  will  be  only  one  fourth,  or  one  ninth, 
&c.  as  great  as  that  of  r.  Therefore,  if  the  distance  of 
s  from  c  is  twice  as  great,  as  that  of  r :  then  the  gravity 
of  s  will  be  4  times  less,  than  that  of  r  ;  for  the  squ  ire  of 
2  is  4.  If  the  distance  of  s  is  3  times  as  great  as  that  of 
r ;  then  the  gravity  of  s  will  be  9  times  less,  than  that 
of  r ;  for  the  SG^u.ire  of  3  is  9  ;  and  so  of  the  rest. 

Respecting  revolutionary  motion,  six  things  are  to  be 
distinctly  observed :  viz.  1.  Quantity  of  matter.  2,  Prox- 
imity. 3.  Distance.  4.  Attraction,  oravitation  or  grav- 
ity. 5.  V^^locity.  6.  Periodical  time.  What  special 
relation  these  several  things  have,  to  any  central,  or  re- 
volving body,  will,  as  we  pursue  the  subject,  be  particu- 
larly considered. 

Let  c  be  a  central  body,  containing  a  quantity  of  mat- 
ter consisting  of  a  certain  definite  number  of  particles  ; 
let  r  be  any  one  revolving  body,  at  a  certain  given  dis- 
tance  from  c ;  and  let  s  be  any  other  revolving  body,  at 
ani/  distance  either  equal  to,   or  greater  or  less  than,  that 
of  r.     Then  c,  by  its  attractive  influence,  will  cause  r  to 
perform  one  revolution,  in  a  given  length  of  time.  And 
t?,  by  its  continual  diOXxon  on  r,  \w\\\  cause  it  to  perform  an- 
other  revolution  in  an  equal  length  of  time.     Therefore 
the  revolving  body,  r,  will  perform  any  number  of  revo- 
lutions,  in  equal  lengths  of  time.     The  whole  length  of 
duration,  which  is  required  for  the  completion  of  one  rev- 
olution, is  what  we  call  the  periodical  time.  And  r,  since 
there  is  a  stated  distance  between  that  and  c,  may  be  con. 
sidered,  as  being  the  standard,    with  which  to  compare 
any  ^^ther  revolving  body,  s.     There  is  always  a  certaii; 


364  ON  CIRClTL^R  MOTION.  t^^^t  11,- 

relation  of  mathematical  exactness,  subsisting  between 
the  distance  and  the  periodical  time  of  any  distant  bod}^ 
revolving  round  any  central  body,  which  contains  any 
definite  quantity  of  matter.  The  distance,  therefore,  be- 
ing  given,  the  periodical  time  may,  from  that,  with  cer- 
tainty, be  inferred.  And  from  the  periodical  time  we 
may,  with  equal  certainty,  infer  the  distance.  And  by 
tlie  distance  or  the  periodical  time,  either  of  them,  we 
can  determine  the  gravity  and  the  velocity  of  the  revolv- 
ing body. 

For  the  sake  of  convenience,  the  term,  levity^  may  be 
occasionally  used,  to  express  the  diminution  of  gravity  ; 
and  the  term,  tardity,  to  express  the  diminution  of  velo- 
city. According  to  this  mode  of  expression,  which,  for 
the  sake  of  convenience,  is  here  adopted,  it  is  evident, 
that  if,  with  rer.pect  to  the  two  revolving  bodies,  r  and  s^ 
the  gravity  of  s  is  only  one  half,  or  one  third,  &c,  as 
great  as  that  of  r;  then  the  levity  of  s  is  twice  or 
three  times,  &c.  as  great  as  that  of  r.  And  a  si^ 
milar  observation  may  be  made  with  respect  to  the  tar- 
dity  of  J,  when  compared  with  that  of  n. 

Now,  in  order  to  e^^hibit  a  general  view  of  the  uni- 
versal  principles  of  circular  motion,  we  ^hall,  in  the  first 
place,  assume  three  bodies  ;  viz.  one  central  body,  c,  con- 
taining a  certain  definite  quantity  of  matter ;  one  re- 
volving body,  r,  at  a  stated  distance  from  c  ;  and  another 
revolving  body,  *,  at  any  comparative  distance.  Then 
c  will  attract  r,  or,  which  is  the  same,  r  will  gravitate 
towards  r,  with  a  certain  degree  of  force,  exactly  accor- 
ding to  the  number  of  particles  contained  in  c.  For  every 
single  particle  will  be  taken  into  the  account ;  because 
be,  who  at  first  created,  and  continually  governs  the 


Vli^p    VI  3  ON  CIRCULAR  MOTION.  365 

whole,  infallibly  knows,  and  particularly  regards,  every 
particle ;  not  one,  therefore,  can  escape  his  notice,  nor 
be  below  his  care. 

Though  r  has  a  continual  tendency  to  unite  with  c  (and 
this  tendency  is  called  the  gravity  of  r\  yet  it  has,  at  the 
same  time,  a  tendency  (called  its  prGJectile  force)  in  the 
direction  of  a  tangent,  to  continually  recede  from  its  cen. 
tral  body,  c.  By  the  combination  of  these  two  counter- 
active tendencies,  r  is  confined  within  certain  limits  ;  and 
being  always  kept  at  its  proper  distance,  it  is  constrained 
to  revolve  round  its  central  body  ;  and,  having  performed 
one  revolution,  in  a  certain  lengdi  of  time,  it  will  then, 
in  an  equal  length  of  time,  perform  another,  and  so  on 
continually. 
This  may  be  illustrated  by  a  diagram.  Let  the  line^ 
r  re,  be  the  radius  of  a  circle,  and  the 
line,  rzy  the  tangent.  Then  the  re- 
volving  body,  r,  is  actuated  by  two 
.r forces;  viz.  projection  and  gravita- 
tion. The  first  of  these,  acting 
alone,  would  carry  the  body,  r,  in  the 
direction,  rz ;  and  the  other  force, 
c  acting  alone,  would  carry  it  in  the  di- 
rection, rx,  towards  c.  But  by  the  combined  influence  of 
the  two  forces  (projection  and  gravitation)  the  body,  r, 
will  be  carried  in  the  direction,  ry,  afid  consequently,  will 
revolve  round  the  central  body,  c. 

Having  considered  the  state  of  the  case,  as  it  relates 
to  one  of  the  revolving  bodies,  viz.  r,  and  observed,  that 
it  is  attracted  in  exact  proportion  to  tlie  quantity  of  mat- 
ter in  the  central  body,  c,  we  shall  now  proceed  to  ob- 
serve ;  That  the  revolving  body,  s,  is  also  continually  at- 


366  ON  CIRCULAR  MOTION.  IPart  ij. 

tracted  by  e.  Therefore,  if  the  distance  of  s  from  c,  is 
just  the  same,  as  that  of  r  ;  then  c  will  attract  s,  with  the 
same  degree  of  force,  as  that  with  which  r  is  attracted ; 
or  s  will  be  attracted  in  proportion  to  the  quantity  of  mat- 
ter^ contained  in  c.  But  if  the  distance  of  s  from  c  is 
different  from  that  of  r ;  then,  in  order  to  form  a  true 
estimate  of  the  attractive  influence  of  c,  with  relation  to 
tf,  the  comparative  distance  of  s  from  r,  as  well  as  the 
quantity  of  matter^  which  c  contains,  must  be  reckoned 
into  the  account.  For  if  the  distance  of  s  from  c  is 
greater  than  that  of  r  ;  then  the  attractive  force  of  c  on 
5,  or,  which  is  the  same,  the  gravitation  of  s  towards  r, 
will  be  less  than  that  of  r,  in  proportion  to  the  compara- 
tive distance  of  s  from  c ;  and  that,  not  merely  in  the 
simple,  but  in  the  duplicate  ratio,  or  the  square  of  the  dis- 
tance. Therefore,  if  the  comparative  distance  of  ^  is  2  i 
then  the  gravitation  of  s  will  be  four  times  less,  or  its  le- 
vity will  be  four  times  greater  than  that  of  r.  Again  ; 
if  the  comparative  distance  of  ^  is  3  ;  then  its  compara- 
tive levity  will  be  9.  For  the  square  of  2  is  4,  and  the 
square  of  3  is  9.  And  on  the  same'  principle ;  if  the 
comparative  distance  of  s  is  4,  5,  or  6,  &c.  then  its  com- 
parative levity  will  be  16,  25,  or  36,  &c.  For  the  square 
of  4  is  16  ;  that  of  5  is  25  ;  and  that  of  6  is  36,  &c. 

Now  there  are  four  respects  in  which  s  may  be  com* 
pared  with  r.  For  we  may  take  a  comparative  view  of 
it,  in  respect  to  its  distance,  its  gravity,  its  velocity,  and 
its  periodical  time.  If  the  distance  of  the  revolving  bo- 
dy, 5,  is  greater  than  that  of  the  revolving  body,  r,  from 
the  central  body,  c  ;  then  the  gravity  and  the  velocity  of 
s  will  be  diminished,  and  consequently  the  periodical 
time  will  be  increased. 


Ch^^p.  VI.]  ON  emeu LAR  MOTION.  S^^ 

If  the  distanee  of  the  revolving  body,  s,  is  four  times 
as  great,  as  that  of  r ;  then  the  period  of  the  revolution 
of  s,  round  the  central  body,  c,  will  be  eight  times  as  long 
as  that  of  r.     For,  in  this  case,  the  gravity  of  s  will  b(* 
only  one  sixteenth  part  as  great  as  the  gravity  of  r  ;  and 
therefore,  the  velocity  of  s,  in  its  motion  round  the  cen- 
tral body,  f,  will  be  only  one  half  as  great,  as  the  velo- 
city of  r.     For  it  is  universally  the  case,  that  the  gravity 
of  any  distant  revolving  body,  is  directly  as  the  quantity 
of  matter  in  the  central  body,  and  inversely  as  the  square 
of  the   intervening  distance   between  the  revolving  and 
the  central  body  ;  and  the  velocity  is  always  directly  as  the 
square  root  of  the  quantity  of  matter  in  the  central  body, 
and  inversely  as  the  square  root  of  the  distance.     Thus  • 
Suppose   the   distance  of  s  from  c  to  be  four  times  as 
great,  as  that  of  t  ;  tlien,  since  gravity  is  inversely  as  the 
square  of  the  distance  of  the  gravitating  body,  the  gravity 
of  ^,  in  this  case,  will  be  inversely  as  the  square  of  4..,.^ 
But  the  squ  ire  of  4  is   IH.     Consequeitdy,  the  gravity 
of  Sy  when  compared  with  that  of  r,  will  be  inverselv  as 
l6  ;  that  is,  it  will  be  ^-V'     -^^^^  therefore,  the  velocity  of 
Sy  compared  with  tliat  of  r,  will  be  inversely  as  the  square 
root  of  4.     But   the  square   root  of  4  is  2,     Therefore, 
the  comparative  velocity  of  ^  will  be  inversely  as  2  ;  that 
is,  it  will  be  ^  ;  or,  which  is  the  same,  the  comparative 
levity  of  s  will  be  directly  as  the  square   of  4,  which  is 
16  ;  and  the  comparative  tardity  will  be  directly  as   the 
square  root  of  4,  which  is  2.     Now  since  the  corhpara- 
tive  distance  of  s  is  4,  and  consequently  its  comparative 
tardity  is  2  ;  therefore,  the   periodical  time   of  ^,  when 
compared  with  that  of  r,  will  be   8.     For  the   pf  riodical 
time  of  a  revolving  body  depend?  on  two  things ;  viz. 


3B8  Q.j;  cir^cuL/iR  :vioTioi;r.  iv^nii. 

the  extent  of  its  orbit,  aiid  the  velocity  of  its  motion...,^ 
Since  the  distance  of  s,  and  consequently,  the  extent  ol 
its  orbit,  is  four  times  as  great,  as  that  of  r ;  therefore,  s. 
if  it  had  the  same  velocity  as  r,  would  require  a  period 
of  duration  four  times  as  long,  as  that  which  is  required 
by  r,  in  order  to  complete  one  revolution.     But  since  £ 
revolves  in  an  orbit  Jour  times  as  extensive,  as  that  of  ;-? 
and  with  a  velocity  only  one  half  as  great,  or  with  a  tar- 
dity,  or  slowness  of  motion,  twice  as  great ;  therefore^ 
both  of  these  considerations  being  taken  into  the  accounts 
it  will  follow  ;  That  s  requires  a  period  of  duration  twice 
four  times,  that  is ,  eight  times,  as  long,  as  that,  whicli  is 
required  by  r,  in  order  to  complete  a  revolution  round  its 
central  body,  c     Consequently ;  if  the  periodical  time 
of  r  is  one  day,  one  month,  or  one  year,  &:c.  then  the 
periodical  time  of  s  will  be  eight  days,  eight  months,  or 
eight  years,  &c.     Hence  we  may  see,  what  a  wonderful, 
harmonious,  exact,  and  mathematical  proportion  there  is, 
subsisting  between  the  distance,  the  levity  (or  diminu- 
tion of  gravity)  the  tardity  (or  diminution  of  velocity)  anc^ 
the  periodical  time.     For  the  comparative  distance  of  s 
being  4 ;  the  levity  will  be  1 6,  the  tardity  2,  and  the  pe^ 
riodical  time  8.     Hence  we  have  the  following  series  of 
numbers  in  geometrical  progression  ;  viz.  2  :  4  ;  8  :  16, 
The  first  term  of  this  series  is  expressive  of  the  tardity  . 
the  second,  of  the  distance  ;  the  third,  of  the  periodical 
time  ;  and  the  fourth,  of  the  levity. 

Let  us  now  take  a  more  enlarged  view  by  introducing 
a  number  of  other  revolving  bodies,  in  addition  to  those, 
which  have  already  been  the  subject  of  consideration ; 
litill  retaining  the  same  central  body,  as  before.  Let  the 
additional  revolving  bodies  be  f,  ?/,  v,  &c.     Tlien  alJ 


dhap.  VI.J  ON  CIRCULAR  MOTION.  369 

tiiese  taken  together,  will  constitute  one  particular  sys^ 
tern.     It  must  be  observed,  however,  that  it  is  not  our 
present  design  to  ascertain  the  precise  number  of  bodies, 
that  actually  belong  to  any  particular  system,  nor  to  de- 
termine their  exact  central  distances.     13 ut  the  design  is 
to  illustrate  the  general  principles  of  all  circular  motion, 
and  the  universal  laws,  according  to  which  revolving  bo- 
dies are  invariably  governed,  in  what  is  usually  called  the 
common  course  of  nature.     And  the  common  course  of 
nature,  when   considered   with  respect  to   the  various 
changes,  that  are  continually  taking  place,  in  the  materi- 
al universe,  is  a  constant  series  of  divine  operations,  rela- 
tive to  the  natural  world,  in  distinction  from  the  moral. 
With  regard  to  the  revolving  bodies,  r,  j,  /,  «,  v,  we 
shall  make  the  following  statement :  r  is  at  a  certain  given 
distance  from  the  central  body,  c  ;  which  distance  is  to 
be  considered  as  the  standard,  with  which  the  respective 
distances  of  the  other  revolving  bodies,  5,  t,  u,  v,  are  to 
be  compared.     The  distance  of  r,  considered  in  itself, 
or  being  compared  with  itself,  is  1.     The  distance  of  s, 
when  compared  with  that  of  r,  we  will  suppose  to  be  as  4 
to  1 ;  the  distance  of  /,  as  9  to  1  ;  that  of  w,  as  16  to  1  ; 
and  that  of  v,  as  25  to  1.     Then  according  to  this  state- 
ment, we  have  one  central  body,  r,  containing  a  certain 
definite  quantity  of  matter  ;  and  we  have  a  number  of 
revolving  bodies,  r,  s,  t,  u,  v  ;  the  respective  distances 
of  which  from  their  central  body,  r,  are  as  I,  4,  9,  16, 
25.     Any  other  distances,  instead  of  these,  might  have 
been  assumed,  without  making  any  alteration  in  the  ge- 
neral nature  of  the  case  ;  but  tlis  particular  statement  has 
been  made,  in  preference  to  any  other,  only  for  the  sake 
<5f  the  convenience  of  expressing  the  square  roots-o^  the 

Y  a 


370  ON  CIRCULAR  MOTION  [Part  it 

several  disltances  in  whole  numbers.  Thus  the  square  root 
of  1  is  1  ;  that  of  4  is  2 ;  that  of  9  is  3 ;  that  of  16  is 
4,  &c.  Now,  the  comparative  distance  of  s  being  4,  its 
levity  will  be  as  the  square  of  4,  which  is  16 ;  the  tardi- 
ty  will  be  as  the  square  root  of  4>  which  is  2 ;  and  the 
periodical  time  will  be  as  the  distance  multiplied  by  the 
tardity,  which  is  8.  Hence  the  tardity,  distance,  period- 
ical time,  and  levity  of  5  will  be  expressed  by  the  follow- 
ing series  of  numbers  in  geometrical  progression  :  2:4: 
8:16.  And,  on  the  same  universal  principle,  the  tardi- 
ly, distance^  periodical  time,  and  levity  of  /  will  be  ex- 
pressed by  the  series,  8:9:  27  :  81.  The  tardity,  dis- 
tance, &c.  of  u  will  be  expressed  by  the  scries,  4 :  16  : 
64 :  256.  The  tardity,  &c.  of  v  will  be  expressed  by  the 
series,  5  :  25  :  125  :  625.  For  it  is  universally  the  case^. 
with  respect  to  any  number  of  bodies,  revolving  round 
one  central  body,  that  the  tardity,  distance,  periodical 
time,  and  levity,  of  every  one  of  them,  except  that,,  which 
is  made  the  standard  of  comparison,  will  be  expressed 
by  a  perfectly  regular  series  of  numbers,  in  geometrical 
progression.  Hence,  if  we  assume  any  number  of  bo- 
dies, as  r,  s,  t, «,  V,  whose  distances  from  one  central  body^ 
^,  are  respectively  as  1,  4,  9,  16,  25  ;  then,  fixing  on  the 
tardity,  distance,  periodical  time,  and  levity  of  one  of 
them,  viz.  r,  as  the  standard  of  comparison,  that  of  the 
others,  viz.  s^  /,  w,  w,  will  be  expressed  by  the  following 
geometrical  series,  (l)  2:4:8:  16.  (2j  3  :  9  :  27  :  81. 
(3)  4:16:64:256.  (4)  5:25:  125:625.  Here  the 
first  term  of  every  series  expresses  the  tardity ;  the  se- 
cond, the  distance  ;  the  third,  the  periodical  time ;  and 
the  fourth,  the  levity.  And  so  it  is  universally  ;  let  the 
number  of  bodies  revolving  round  one  common  centrcj 


Cliap.VI.] 


ON  CIRULAR  MOTION.  37  i 


be  what  it  may.  The  tardily  will  be  as  the  square 
root  of  the  distance ;  the  distance,  therefore,  will  be  as 
the  square  of  the  tardily  ;  the  periodical  time  will  be  as  the 
product  of  the  tardily,  multiplied  into  the  distance  ;  and 
the  levity  will  be  as  the  square  of  the  distance.  And  with 
legard  to  that  one,  which  is  made  the  standard  of  com- 
parison, or  that  one,  which  is  compared  with  itself,  its  tar- 
dity,  distance,  periodical  time,  and  levity,  each  one  of 
them,  is  exactly  what  it  is,  being  neither  greater  nor  less ; 
and  therefore  it  must  be  expressed  by  1.  And  since,  in 
the  preceding  statement,  the  tardily,  distance,  &c.  of  r 
are  made  the  standard  of  comparison,  therefore,  the  tar- 
dily of  r  is  1 ;  its  distance  is  1,  &c.  But  since  the  tar- 
dily of  s  is  twice  as  great  as  that  of  r ;  therefore  it  is  ex» 
pressed  by  Q.  And  since  the  distance  of  s  is  four  times 
as  great  as  that  of  r  ;  therefore  the  distance  of  s  is  ex^ 
pressed  by  4 ;  and  so  of  the  rest. 

From  the  preceding  statement,  vvilh  the  exemplifica- 
tions, that  have  been  given,  it  follows  ;  That,  with  regard 
to  any  number  of  bodies,  revolving  round  one  common 
centre,  the  squares  of  their  periodical  times  are  always  di- 
rectly as  the  cubes  of  their  distances.     Therefore,  if  the 
periodical  time  is  8,  for  instance,  then  the  distance  will 
be  4.     But  the  square  of  8  is  the  same  as  the  cube  of  4 ; 
that  is,  HX8:=4X4X4=64.      Again;  if  the  periodical 
time  is  27  ;  then  the  distance  will  be  9.     But  the  square 
of  27  is  the  same  as  the  cube  of  9  jthat  is,  27X27=9X9 
X  9=729.  Once  more  ;  if  the  periodical  time  is  64 ;  then 
the  distance  will  be  16.    But  the  square  of  64  is  the  same 
as  the  cube  of  16  ;  that  is,  64X64=16X16X  16=4096. 
And  thus  it  is  universally.  Hence  it  follows  ;  That  if  the 
periodical  time  is  known,  then,  from  that,  the  distance  may 


372  ON  CIRCULAR  MOTION.  [Part  U. 

with  certainty  be  inferred  ;  and  not  only  the  distance ^ 
but  also  the  gravitation  and  the  velocity.  In  order  to  il- 
lustrate this  grand  universal  principle,  we  shall  fix  on  the 
periodical  time  of  our  earth  round  the  sun,  as  the  stand- 
ard, calling  the  time  l,that  is,  one  year.  And  then  we 
shall  suppose  a  number  of  other  bodies,  s,  t,  u,  v,  to  re? 
volve  round  the  sun,  in  different  lengths  of  time ;  we 
shall  suppose,  for  instance,  the  periodical  time  of  5  to  be 
eigiit  years  ;  that  of  t,  twenty. seven ;  that  of  u,  sixty- 
four;  and  that  of  v,  one  hundred  and  twenty- five.  Then 
from  this  statement  we  can  exhibit  the  evidence,  and  iU 
lustrate  the  nature,  of  the  universal  principle,  which  we 
now  have  in  view,  with  as  much  certainty,  as  if  we  had 
stated  the  exact  periodical  times  of  those  planets  (viz* 
Mercury,  Venus,  Mars,  Jupiter,  &c.)  which  actually  re- 
volve  about  the  Sun.  And  not  only  so,  but,  by  the  pre- 
sent statement,  we  shall  avoid  all  those  intricate  calcula- 
tions and  fractional  numbers,  which,  if  they  were  actuaU 
ly  introduced,  would  be  attended  with  some  embarrass- 
ment, without  being,  in  any  degree,  subservient  to  a 
more  clear  explanation  of  those  general  laws,  which  re- 
gulate the  circular  motions  of  any  system'  of  bodies,  re- 
volving  round  their  common  centre.  By  the  universal 
principle.  That  the  square  of  the  periodical  time  is  direct- 
ly as  the  cube  of  the  distance,  we  can,  from  having  the 
periodical  time  given,  exactly  determine  the  proportional 
distance^  according  to  the  following  rule  : 

Square  the  periodical  time  ;  then  extract  the  cube  root 
of  the  product,  and  this  will  give  the  distance. 

Thus  according  to  the  statement,  the  periodical  time 
of  5  is  (i ;  the  square  of  which  is  64  ;  and  the  cube  root  of 
64  is  4.     Therefore  the  proportional  distance  of  5  is  4. 


vhap.  VI]  ON  CIRCULAR  MOTION.  37^ 

For  since  the  planet,  5,  requires  a  length  of  duration  eight 
times  as  great,  ui  what  the  Earth  requires,  to  perlormi 
one  revolution  round  the  Sun ;  thcreibre  we  infer,  that 
the  dist^mce  of  s  from  the  Sun  is  just  four  times  as  great 
^s  that  of  the  Earth.  And  this  being  the  case,  s  is  at* 
tracted  by  the  Sun  with  a  force,  which  is  only  one  six* 
teenth  part  as  great,  as  that  with  which  the  Earth  is  at- 
tracted ;  and  therefore  the  velocity,  Vi/ith  which  s  moves 
in  its  orbit,  is  only  just  half  as  great  as  the  velocity  of 
the  Earth.  The  periodical  time  of  the  planet,  t,  com* 
pared  with  that  of  the  Earth,  is  27  ;  or  the  period  of  du- 
ration required  by  ^,  in  order  to  complete  a  revolutioa 
round  the  Sun,  is  twenty-seven  times  as  long  as  that, 
which  the  Earth  requires.  The  square  of  27,  is  7-^9; 
and  the  cube  root  of  729  is  9.  The  proportional  distance 
of  t  from  the  Sun,  therefore,  is  9.  Consequently,  the 
gravitation  of  t,  or  the  force,  with  which  it  is  attracted 
towards  the  Sun,  is  eighty- one  times  less  than  the  gravis 
tation  of  the  Earth ;  and  therefore  the  velocity,  with 
which  t  is  carried  round  in  its  orbit,  is  only  a  third  part 
51s  great  as  the  velocity  of  the  Earth.  The  planet,  Uj  ac» 
cording  to  the  statement,  requires  a  period  of  duration 
sixty-four  times  as  long,  as  that,  which  the  Earth  requires, 
in  order  to  make  one  revolution  round  the  Sun,  Kovv 
the  square  of  64  is  4096  ;  the  cube  root  of  which  is  16 ; 
therefore  the  proportional  distance  of  u  from  the  Sun  is 
16.  Consequently,  since  the  gravity  of  revolving  bodies 
always  decreases  in  proportion,  as  the  squares  of  their 
respective  distances  increase,  the  gravity  of  the  planet,  u, 
is  16  times  16,  or  256  times,  less  than  that  of  the  Earth  ; 
^nd  therefore,  the  velocity  of  u,  in  its  circular  motion,  is 
only  one  fourth  part  as  great  as  that  of  the  Earth ;  or, 


374  ON  CIRCULAR  MOTION.  IVati  II, 

which  is  the  §ame,  u  moves  four  times  as  slow  as  th^ 
Earth.  Once  more  ;  the  periodical  time  of  the  planet,  v, 
is  one  hundred  and  twenty,  five  times  as  long  as  that  of 
the  Earth.  The  square  of  125  is  15625,  the  cube  root 
of  which  is  25 ;  and,  therefore,  25  is  the  proportional 
distance  of  v  from  the  Sun.  The  square  of  this  distance, 
which  is  625,  shows,  that  the  attractive  influence  of  the 
Sun  is  only  the  six  hundred  and  twenty-fifth  part  as  great 
on  V,  as  it  is  on  the  Earthy  And  since  the  square  root  of 
the  distance  of  v  is  5  ;  therefore  the  velocity,  of  Vy  in  its 
orbit,  is  five  times  less  than  the  velocity  of  the  Earth. 

Now  the  same  universal  principles,  that  we  have  been 
illustrating,  by  niaking  certain  particular  statements,  will 
apply,  with  regard  to  the  real  planets,  that  actually  re- 
volve round  the  Sun.  It  is  to  be  considered,  however, 
that  the  taking  of  them  for  examples,  in  order  to  explain 
the  general  laws  of  attraction  or  graviaition,  is  attended 
with  this  inconvenience  ;  that,  though  all  their  motions 
are,  in  reality,  perfectly  regular,  and  mathematically  ex- 
act, yet  the  result  of  calculations,  respecting  them,  can*, 
not  be  accurately  expressed  by  numbers,  or,  at  least,  not 
by  whole  numbers  (a  specimen  of  which  has  already  been 
given,  in  the  preceding  chapter)  and  therefore,  we  have 
adopted  a  method,  which  is  not  subject  to  such  an  in^ 
convenience.  For  our  present  design  is,  not  so  much  to 
investigate  particular  Jacts,  as  it  is  to  exhibit  a  general 
view  of  the  universal  laws,  according  to  which  the  Deity 
governs  the  various  parts  of  the  material  universe.  His 
government  of  the  moral  world  will  be  considered  in  its 
proper  place. 

From  the  preceding  observations  it  is  evident :  That, 
with  regard  to  any  number  of  distant  bodies,  revolving 


Chap.  VI.]  ON  CIRCULAR  MOTION.  'J75 

round  a  common  centre,  there  is  always  an  exact  and  m- 
variable  proportion  subsisting  between  their  distances^ 
gravities,  velocities,  and  periodical  times. 

What  has  been  hitherto  observed,  respecting  the  gene- 
ral laws  of  circular  motion,  is  founded  on  the  supposition, 
That  there  is  only  one  central  body  ;  in  which  case,  it  is 
Hniversally  true  :  That,  whatever  may  be  the  distance 
of  the  revolving  body,  its  gravity  will  be  inversely  as  the 
square  ;  its  velocity y  inversely  as  the  square  root ;  and  the 
square  of  its  periodical  time,  directly  as  the  cube  of  its 

DISTANCE. 

We  shall  now  proceed  to  the  consideration  of  a  differ- 
ent case ;  viz.  that,  in  which  there  is  more  than  one  cen- 
tral body,  and  consequently,  more  than  one  system  of 
revolving  bodies.  Take  the  following  statement.  Let 
c  be  any  one  central  body,  as  before  ;  and  let  6  be  any 
other  central  body,  which  bears  any  proportion  to  r,  in 
respect  to  its  quantity  of  matter.  Let  the  quantity  of 
matter,  which  6  contains,  be  to  that,  which  is  contained 
in  c,  as  4  to  1 ,  9  to  1,  or  16  to  1 ,  &c.  or  as  ^  to  1,  4  to 
1,  or  -i^  to  1,  &c.  Let  r  and  x  be  any  two  revolving 
bodies  ;  the  first  circulating  round  r,  and  the  other  round 
kf  at  equal  distances  from  their  respective  central  bodies, 
c  and  b.  Then,  with  regard  to  x,  according  to  the  pre- 
sent  statement,  it  is  universally  the  case ;  That  its  gra- 
vity will  be  directly  as  the  quantity  of  matter  ;  its  velo- 
city, directly  as  the  square  root ;  and  its  periodical  time, 
inversely  as  the  square  root  of  the  quantity  of  matter, 
contained  in  its  central  body,  b. 

We  have  now  taken  a  view  of  two  general  cases,  rela- 
tive to  the  universal  laws  of  circular  motion.  In  the 
first  case,  there  is  only  j^ne  statement,  with  regard  to  the 


376  ON  CIRCULAR  MOTIOIC.  [Fart  tl 

quantity  of  jjiattery  contained  in  the  central  body,  and 
various  statements,  with  respect  to  the  distance  of  the  re- 
volving, from  the  central  body.  In  the  second  case^ 
there  is  only  one  statement,  with  regard  to  the  dis'tance  of 
the  revolving,  from  the  central  body,  and  various  state- 
ments, with  respect  to  the  quantity  of  matter^  contained 
in  the  central  body.  We  shall  now  proceed  to  consider 
what,  according  to  the  universal  laws  of  circular  motion^ 
in  the  material  system,  will  be  the  gravity,  the  velocity, 
and  the  periodical  time,  of  every  revolvi?tg  body  ;  at  what- 
ever distance  it  may  be  from  its  central  body,  and  what- 
ever quantity  of  matter^  the  central  body  may  contain..,.. 
Let  it  then  be  observed,  that  with  respect  to  any  revolving 
body^  its  gravity  will  always  be  directly  as  the  quan- 
tity of  matter  in  its  central  body,  and  inversely  as  the 
square  of  its  distance.  The  velocity  will  always  be  a 
mean  proportional  between  the  gravity  and  the  distance. 
And  the  periodical  time  will  always  be  directly  as  the 
distance,  and  inversely  as  the  velocity. 

In  all  the  statements,  that  have  been  made,  and  the  il- 
lustrations, that  have  been  given,  relative  to  the  laws  o* 
circular  motion,  we  have  continually  had  the  Deity  in 
view,  as  the  Supreme,  Universal,  and  Almighty  Agent, 
Therefore,  what  has  been  observed,  must  not  be  consi- 
dered as  a  subject  of  mere  speculation,  or  vain  amuse- 
ment. Every  mind,  which  is  not  hardened,  to  the  last  de- 
gree, must  be  inspired  with  the  deepest  awe,  and  prO- 
foundest  reverential  fear,  from  the  solemn  consideration, 
that  an  All  wise  and  All-powerful  Being,  with  unremit- 
ting energy,  is  operating,  on  every  side,  with  such  in- 
cessant care,  as  not  to  let  a  single  particle  of  matter  es- 
cape his  notice,  through  the  whole  of  that  boundless  sys* 


Giiap.  Vll]  ON  THE  ORIGIN  OF  MOTION.  3^7 

tern,  or  rather  that  infinite  number  of  systems,  of  which 
the  material  universe  is  composed.  From  his  exercising 
such  an  exact  and  universal  government,  over  inanimate 
matter,  we  may,  with  certainty,  infer,  and  it  is  a  most  in- 
teresting and  important  inference,  that  none  of  the  af- 
fairs of  the  moral  world,  not  even  the  minutest  of  them, 
will  be  neglected  by  him.  Let  it  he  remembered ;  that 
it  is  the  same  Being,  who  weighs  in  the  balance,  every 
particle  of  matter,  that  will  call  his  rational  creatures  to  a 
tnost  strict  account,  for  every  action,  and  every  thought. 


^ 


CHAPTER  VII. 

ON  THE  PRIMITIVE  CAUSE  OF  NATURAL  MOTION. 

T 


E  have  now  taken  a  general  view  of  the  material 
universe,  and  have  given  a  statement  of  the  universal 
laws  of  circular  motion,  and  illustrated  those  fundamen- 
tal principles,  which  will  be  readily  admitted  by  all,  who 
have  acquired  a  competent  knowledge  of  the  elements  of 
natural  philosophy  and  astronomy.  But  after  all  the  ob. 
servations,  that  have  been  made,  what  has  always  been 
accounted  to  be  the  most  difficult  part  of  the  subject, 
respecting  motion,  and  has  been  considered  as  being  in- 
explicable, still  remains  to  be  investigaied.  We  must^ 
therefore,  now  pursue  an  unbeaten  tract,  and  traverse  re- 
gions hitherto  unexplored.  That  motion  actually  exists, 
we  are  irresistibly  convinced,  by  ocular  demonstration, 
in  a  view  of  the  effects,  which  it  is  continually  producing  • 
and  that  thtrc  is  such  a  thing  as  gravity,  constantly 
operating,  according  to  a  system  of  laws,  mathematically 

Z2 


^7B  ON  THE  ORIGIN  OF  MOTIQN.  £Paft  H. 

exact,  a  long  course  of  the  most  accurate  'observatioi>s 
has  furnished  indubitable  evidence.  For  the  astronomer, 
assuming  those  laws,  as  data,  will  foretel,  with  the  great- 
est precision,  particular  events,  relative  to  the  planetary- 
system,  years  before  the  actual  existence  of  the  events 
themselves.  This  is  a  fact,  with  which  the  illiterate,  as 
well  as  the  learned,  are  well  acquainted.  But,  What  is 
motion^  and  whence  does  it  originate  ?  What  is  the  came 
of  gravity y  and  why  does  it  operate,  in  such  a  peculiar 
manner  ?  These  are  inquiries,  which  have  often  been 
made,  but  have  never  been  answered.  The  answer, 
therefore,  remains  to  be  given. 

We  shall  7-iow  consider  motion  only  as  it  relates  to  matv 
ter,  Avithout  taking  any  other  view  of  it,  till  we  come  to 
treat  on  the  mental  system.  Motion  is  something,  which 
is  perfectly  distinct  from  matter ;  and  therefore,  is  not  to 
be  considered  as  consisting  in  any  change  or  modification 
of  matter  whatever.  For  every  change,  or  new  modifi* 
cation  of  matter,  is  the  effect  of  motion,  and  not  motion 
itself. 

In  discussing  this  subject,  therefore,  three  things  must 
be  distinctly  brought  into  view: 

First ;  matter,  continuing  to  exist  in  any  one  place. 

Secondly  ;  something,  the  nature  of  which,  when  add- 
ed to  matter,  is  to  liiint  the  time  of  its  continuing  to  ex- 
ist  in  one  place. 

Thirdly  ;  the  consequence^  or  effect^  of  this  limitation  ; 
which  effect  consists  in  matter,  beginning  to  exist  m  a 
different  place. 

I'he  first  of  these  three  thngs  is  called  rest.  The  se- 
cond is  what  we  call  mutton.  And  the  third  (because  the 
language,  in  common  use,  furnishes  no  one  single  term^ 


CuKp.  VII.}  ON  THE  ORIGIxNT  OP  MOTION.  37S| 

whereby  to  express  it)  we  call  a  change  of  place ;  by 
which  we  always  mean,  a  change  of  matter^  in  respect  to 
its  place ;  for  place  itself  is  absolutely  mcapable  of 
evf  r  being  changed.  (See  chap,  ii.)  Hence  we  may  see 
what  is  the  geieral  nature  of  motion.  In  that  appropri-. 
ate  sense  in  which  we  use  the  term,  it  is  that  peculiar 
kind  of  existence,  which  is  capable  of  being  added  to 
matter y  and  which,  when  added,  limits  the  time  of  its 
continuance  in  any  one  place.  Hence,  if  any  degree  of 
motion  is  added  to  any  quantity  of  matter,  then  the  quan- 
tity of  matter,  to  which  the  motion  is  added,  will  not  al- 
ways remain  in  a  state  of  rest ;  for  the  time  of  its  thus' 
continuing  will  be  limited^  according  to  the  degree  of  mo- 
tion, which  is  added  to  it.  The  greater  the  degree  of 
motion,  the  more  limited,  that  is,  the  shorter,  will  be  the 
time  of  rest,  with  relation  to  any  quantity  of  matter,  to 
which  the  motion  is  added  ;  and  vice  versa. 

Hence  it  is  evident,  that  the  duration  of  rest  is  always 
inversely  as  the  degree  of  motion.  For  illustration  :  Let 
b  and  c  be  two  bodies  of  matter,  to  each  of  which,  some 
degree  of  motion  is  added.  If  the  degree  of  motion, 
which  is  added  to  b,  is  twice  as  great,  as  that  which  is  / 
added  to  c  ;  then  b  will  have  only  half  as  long  a  time  to 
rest  as  c ;  or,  which  is  the  same,  c  will  have  twice  as 
long  a  time  as  b.  Therefore,  the  number  of  changes, 
that  will  be  produced  in  b,  in  any  given  leno;th  of  time ; 
as  a  minute,  or  an  hour,  &c.  will  be  twice  as  great,  as 
what  will  be  produced  in  <?,  in  the  same  length  of  time. 

Again :  If  the  motion,  which  is  added  to  b,  is  a  thou- 
sand times  as  great,  as  that  which  is  added  to  c  ;  then  th^ 
time,  that  b  will  be  permitted  to  continue,  in  any  one 
place,  or  to  remain  in  a  state  of  rest,  will  be  only  a  thou.- 


380  ON  THi:  ORIGIN  OF  MOTION.  [Part  XI. 

sandth  part  as  long,  as  the  time,  that  c  will  have  for  that 
purpose.  In  consequence  of  this,  therefore,  the  number 
of  successive  changes,  through  which  b  will  pass,  in  re- 
spect  to  the  place  of  its  existence,  will  be  a  thousand 
times  as  great,  as  that,  which  will,  in  the  same  time,  be 
produced  in  c. 

From  what  has  been  said,  it  is  evident,  that  motion  and 
resty  that  is,   limited  rest,  are  perfectly  consistent  with 
each  other ;  and  therefore,  they  may  both  exist  at  the 
same  time.     But  rest  and  change  of  place  necessarily  re- 
quire succession^  and  can  never  be  in  a  state  of  coexist- 
ence.    It  is  the  nature  of  motion,  not  to  destroy  rest,  but 
to  limit  the  time  of  its  duration.     Though  it  is  the  nature 
of  motion,  when  it  is  added  to  matter,  to  cause  it  to 
change  its  place,  that  is,  cause  it  to  begin  to  exist  in  ^ 
number  of  different  places ;  yet  matter,  notwithstanding 
this,  is  allowed  to  have,  between  its  several  successive 
changes,  certain  intervals  of  rest,  of  longer  or  shorter  du- 
ration, in  the  exact  inverse  proportion  of  the  degree  of 
motion,  by  which  those  changes  are  produced.     That  is^ 
the  greater  the  degree  of  motion,  the  .shorter  will  be  the 
intervals  of  rest;  and  consequently,  the  greater  will  be 
the  number  of  successive  changes,  that  the  motion  will 
produce  in  the  quantity  of  matter,  to  which  it  belongs.. .• 
And  the  less  the  degree  of  motion,  the  longer  will  be  the 
intervals  of  rest ;  and  consequently,  the  less  will  be  th^ 
number  of  successive  changes. 

Let  b  be  any  one  quantity  of  matter,  actually  existing 
in  any  one  place,  sc.  If  6  is  intirely  destitute  of  motion  ; 
then  there  will  be  nothing  to  limit  the  time  of  6's  continue 
ing  to  exist  in  the  same  place.  Therefore,  b,  in  this  case^ 
will  always  continue  to  exist  in  the  place,  x  ;  and  cons?* 


vJhap.  VII.}  ON  THE  ORlOm  OF  MOTIONT.  381 

quently,  will  never  begin  to  exist  in  any  other  place,  1/ 

But  let  any  degree  of  motion  be  added ;  then  the  time 
of  ^'s  continuing  to  exist  in  the  place,  op,  will  be  limited 
exactly  according  to  the  degree  of  motion,  which  is  add- 
ed to  6.  Consequently  b,  after  having  existed  in  the  place, 
05,  or  after  having  been  in  a  state  of  rest,  for  a  limited 
time^  will  cease  to  exist  in  the  place,  x,  and  begin  to  ex- 
ist in  another  place,  y.  And  b^  having  continued  to  exists 
for  a  certain  length  of  time^  in  the  place,  y,  will  cease  to 

exist  in  y,  and  begin  to  exist  in  another  place,  z,  &c 

Hence  it  is  evident,  that  if  b  is  any  one  quantity  of  mat- 
ter,  and  cc,  y,  z,  &c.  are  any  number  of  places ;  and  if 
any  degree  of  motion  is  added  to  b  ;  then  the  motion^ 
which  is  added  to  b,  will  limit  the  tirne  of  6's  continuing^ 
to  exist  in  x,  and  therefore  Vi^ill  cause  it  to  begin  to  exist 
in  y  ;  then  it  will  limit  the  time  of  6's  continuing  to  exist 
in  y,  and  therefore  will  cause  it  to  begin  to  exist  in  2,  &Cr 
The  motion,  which  is  added  to  any  quantity  of  matter 
will  not  prevent  its  continuing  to  exist  for  some  length  of 
time,  in  any  one  place ;  but  it  wil!  Umtt  the  time  of  its 
continuance  ;.  and  consequently,  the  motion  will  cause  the 
quantity  of  matter  to  change  its  place,  at  the  expiration  of 
certain  intervals  of  time.  The  velocity  of  motion  is  es- 
timated, according  to  the  number  of  changes,  which  the 
motion  will  produce,  in  ^ny  given  length  of  time.  And 
the  whole  momentun>,  or  force,  of  any  moving  body,  is 
;rfway$  proportional  to  the  quantity  of  matter,  multiplied 
by  the  velocity  of  its  motion. 

Velocity  may  be  considered,  as  bearing  the  same  re- 
lation to  motion,  as  density  does  to  matter.  The  greater 
the  number  of  particles  which  any  body  of  matter  con- 
^n§  in  the  same  extent  of  space,  the  greater  is  its  den- 


362  ON  THE  ORIGIN  OF  MOTION.  £Part  IL 

s'lt}' ;  SO  the  greater  the  number  of  changes,  which  any 
degree  of  motion  will  produce,  in  the  same  length  of 
time,  the  greater  is  its  velocity.  Thus;  let  b  and  c  be 
two  quantities  of  matter  of  equal  magnitude,  and  to 
each  of  which  belongs  some  degree  of  motion.  If  the 
number  of  particles,  contained  in  b,  is  three,  four,  or  five 
times,  &c.  as  great,  as  the  number  of  particles,  contained  in 
c  ;  then  the  density  of  b  will  be  three,  four,  or  five  times, 
&c»  as  great  as  that  of  c.  And  if  the  motion,  that  be- 
longs to  r,  will  produce,  in  any  given  length  of  time,  a 
number  of  changes,  which  is  three,  four,  or  five  times, 
&,c.  as  great,  as  what  the  motion,  that  belongs  to  b,  will 
produce,  in  ihe  same  length  of  time ;  then  the  velocity  of 
f's  motion  will  be  three,  four,  or  five  times,  &c.  as  great  as 
the  velocity  of  the  motion  of  b.  Hence  it  is  evident,  that 
MOTION,  in  the  whole,  and  in  every  part  of  it,  is  perfectly 
distinct  from  matter^  and  does  not  consist  in  any  change 
or  modification  of  matter  whatever.  Motion  does  not 
consist  in  change  of  place  ;  but  it  is  the  cause  of  such 
change. 

Having  considered  the  general  nature  of  motion,  we 
shall  now  proceed  to  make  some  observations  on  the  dif. 
ferent  kinds  of  it. 

First,  we  shall  consider  motion  as  being  simple  or 
compound. 

A  simple  motion  is  one  single  motion  alone,  which, 
being  added  to  any  body  of  matter,  will  cause  it  to  pass 
through  a  continued  series  of  uniform  changes,  in  re- 
spect  to  its  place ;  that  is,  it  is  a  motion  which  will  cause 
the  body  of  matter,  to  which  it  belongs,  to  begin  to  exist, 
by  a  continued  regular  succession,  in  a  number  of  differ- 
ent places,  all  situated   in  the  direction  of  a  right  line. 


Chap.  Vri  ]  ON  THE  ORIGIN  OF  MOTION.  3SS 

And  this  regular,  uniform,  series  of  changes  will  always 
be  continued,  as  long  as  the  motion,  which  was  first  im- 
pressed, continues  to  exist  in  its  simple  original  state. 
Therefore  one  simple  motion  alone  is  sufficient  to  oro- 
duce  a  series  of  changes  of  unlimited  length. 

Compound  motion  consists  in  a  continual  addition  of 
liew  supplies  to  the  simple  motion,  which  has  been  .al- 
ready descriled.     Simple  motion  alone  will,  without  re- 
ceiving  any  new  supply,  continually  carry  the  body  of 
matter,  to  which  it  belongs,  directly  forward  in  a  rectili- 
near course.     But  that  kind  of  influence,  which  is  called 
GRAVITY  or  ATTRACTION,  being  added  to  the  simple 
motion  of  any  body  of  matter,  will  cause  it  to  continu- 
ally deviate  from  a  right  lined  direction,  and  compel  it 
to  revolve,  in  that  kind  of  curve,  which  constitutes  the 
circumference  of  a  circle,  or  an  ellipsis.     And  this  com. 
pound  Qtotion  is  of  such  a  nature,  that  it  will  not  of  itself 
continue,  for  any  length  of  time  ;  and  therefore,  in  order 
to  its  being  preserved,  there  must  be  a  constant  series  of 
new  supplies,  derived  from  some  never  failing  fountain. 
Simple  motion,  when  it  is  once  produced,  will  always  con- 
tinue, till  there  is  something  to  destroy  it;  but  that  com- 
pound motion,  in  which  gravity  or  attraction   is 
implied,  will,  unless  it  is  continually  renewed,  immedi- 
ately expire.     Simple  motion,  or  what  may  be  called  the 
projectile  force  of  any  body  of  matter,  may  be  produced 
by  the  single  operation  of  some  one  cause.      And  this 
motion  or  force,   being  once  produced,  will  always  con- 
tinue, till  something  destroys  it ;  even  though  the  parti- 
cular cause,  which  first  produced  it,  should  cease  to  exist. 
For  when  simph-  motion  is  once  communicated,  by  some 
paiticular  caus^e^  to  any  body  of  matter,  it  will  th-m^  as 


384  dN  THE  ORIGIN  OF  MOTIOK.  [Part  !>/ 

tnuch  require  some  other  cause  to  reduce  that  body  to  a 
state  of  unlimited  rest,  as  it  required  a  cause,  at  first,  to 
give  it  motion^  But  with  respect  to  that  kind  of  influi 
ence,  which  is  called  gravity,  the  case  is  intirely  dif*- 
ferent ;  for  that  will  not  continue  to  exist  without  being 
constantly  renewed  by  the  cause,  that  first  produced  it« 
Thus  the  Earth  continually  gravitates  towards  the  Sun  ^ 
and  this  gravitation  of  the  Earth,  being  combined  witb 
its  projectile  force,  compels  it  to  move  in  such  a  direc- 
tion, as  to  return  to  the  place,  which  it  has  left,  at  any 
given  time.  But  if  the  cause  of  its  gravitation  should 
cease ;  then,  though  it  would  still  continue  in  a  state  of 
motion  ;  yet  it  would  no  longer  move  in  the  same  direc- 
tion as  before,  but  would,  by  the  motion  which  it  had 
already  acquired,  be  for  ever  carried  forward,  in  a  recti* 
Knear  direction  ;  unless  it  should  meet  with  some  extrin- 
sick  cause  to  obstruct  its  course. 

We  have  considered  motion  as  being  simple  or  com*- 
pound.  Simple  motion,  as  we  have  said,  is  that,  by  which 
the  quantity  of  matter,  to  which  it  belongs,  is  carried 
uniformly  forward  from  place  to  place,  in.lhe  direction  of 
a  right  line.  Compound  motion,  at  least  that,  which  will 
here  be  made  the  subject  of  consideration,  is  that,  which 
causes  any  quantity  of  matter  to  continually  deviate  from 
a  right-lined  direction,  in  such  a  manner,  as  to  make  it- 
return  to  the  same  place  from  which  it  has,  at  any  time^ 
departed.  This  kind  of  motion  always  implies  gravity 
or  attraction.     (See  the  diagram  p.  06  ^) 

Witli  regard  to  motion,  there  is  another  distinction^ 
according  to  which  it  is  to  be  considered  as  being  primi- 
tive or  derivative.  And  though  it  is  primitive  motion, 
which  we  have,  at  present,  ohietly  in  view ;  yet,  for  the 


fchap.  Vn,]  i3N  THE  ORIGIN  OF  MOTION:  38S 

feake  of  illustrating  the  distinction,  we  shall  just  mention 
a  few  instances  of  the  other  kind.  iVnd  any  one  part  of 
matter  has  derivative,  or  mechanical  motion,  when  it  ha^ 
the  same  as  that,  which  previously  belonged  to  some 
of  her  part*  And  in  this  case,  whatever  is  gained  by  one 
part,  is  lost  by  the  other.  Motion,  after  it  has  begun  to 
exist,  is  capable  of  being  actually  transferred  from  one 
body  to  another.  And  that,  which  is  thus  transferred,  is 
derivative  or  mechanical.  Therefore,  there  must  be  mo- 
tion in  actual  existence,  before  there  can  be  any  of  the 
derivative  or  mechanical  kind.  Consequently,  the  Jirst 
existence  of  motion  never  can  be  accounted  for,  on  uny 
mechanical  principles  whatever.  With  respect  to  every 
machine  of  human  invention,  it  is  universally  the  case, 
that  the  motion,  by  which  it  is  actuated,  had  a  real  exis- 
tence, in  the  present  time,  before  the  machine  begun  to 
operate.  Thus  it  is  also  with  regard  to  ships,  that  sail  on 
the  water,  and  clouds,  that  float  in  the  air,  &c.  We  are, 
therefore,  now  led  in  the  course  of  the  subject,  to  consi- 
der the  grand  question :  W^hat  is  the  cause  of  the  Jirst 
existence  of  motion  ?  Or,  in  other  words  ;  W^hat  is  the 
cause  of  original  or  primitive  motion,  in  distinction  from 
that  which  is  derivative  or  mechanical  ? 

We  have  already  observed  ;  That  motion  is  the  cause 
of  that  kind  of  effect,  which  consists  in  a  change  of  place  ; 
for  when  it  is  added  to  matter,  it  is  the  cause  of  its  being 
transferred  from  one  place  to  another.  For  being  thus 
added,  it  limits  the  time  of  its  continuing  to  exist,  in  any 
one  place,  and  therefore,  will  not  permit  it  to  remain  in  a 
state  of  unlimited  rest.  Motion,  therefore,  is  tlic  cause 
of  the  change  of  matter,  in  respect  to  its  place.  We 
shall  now  proceed  to  show;  That  matter  is  the  cause 

A  3 


386  UN  THE  ORIGIN  OF  MOTION.    .  [Pafl  IJ, 

of  original  or  primitive  motion.  The  Sun,  for  instance^ 
IS  the  cause  of  that  motion  of  tiie  planets,  in  consequence 
of  whi  h  they  revolve  in  circular,  (or  more  strictly  speak- 
ing) in  elliptical  orbits.  And  this  motion  is  intirely  im- 
mechanical ;  not  being  derived  from  the  motion  of  the 
Sun,  nor  from  any  actual  motion,  any  where  existing  in^ 
the  universe. 

In  order  to  investigate  the  origin  of  motion,  it  musf 
be  considered,  that  such  is  the  nature  of  that  kind  of  mu* 
table  existence,  which  belongs  to  the  material  system^ 
that  the  iviiole  of  it  never  can  all  actually  exist,  at  any 
one  time.  Consequently,  only  one  part  of  it  is  present  ^ 
and  therefore  the  remaining  part  is  future.  And  this  be- 
ing the  case,  we  must,  in  order  to  form  a  true  estimate 
of  the  state  of  things,  take  x\\t  future,  as  well  as  ihtpre^ 
sentf  into  the  account.  Otherwise,  all  calculations,  that 
ever  can  be  made  respecting  the  subject,  will  be  intirely 
erroneous  and  essentially  defective  ;  especially,  so  far  as 
what  relates  to  original  or  primitive  motion,  and  particu- 
larly that,  in  which  gravity  or  attraction  is  implied.  All 
mec  hanical  motion  is  something,  which  is  transferred  from 
one  body  of  matter  to  another  :  or,  it  is  something,  which 
is  transfetred  from  one  part  of  present  existence  to  ano- 
ther part  of  existence,  which  is  present ;  so  that  we  caB 
find  the  origin  of  mechnnlcal  motion  without  looking  be- 
yond the  present ;  for  it  is  derived  wholly  from  what  is 
actually  present,  and  not  from  what  is  future.  But  the 
case,  ^vith  respect  t  orir^hml  or  primitive  motion,  is  es- 
sential!' difl'  rent.  For  that  is  something  which  is  not 
transft^rred  nor  derived  from  any  thirg,  that  actually  ex- 
ists, i?'  iiny  p  rt  o'  'mm^^n^ity  ;  but  it  is  something,  which 
is  transferred  from  the  FUi  ur£  to  the  present.     To  find 


Chap.  Vir.}  ON  THE  ORIGIN  OF  MOTION.  38'7 

the  origin  of  it,  therefore,  we  must  not  confine  our  views 
to  present  existence,  but  must  look  into  eternity  ;  fot 
that  is  the  foumain  from  which  it  flows. 

That  Ahnighty  Agent,  who  governs  all  worlds,  witli 
tmcontroUable  sway,  has  established  a  relation  between 
the  present  and  the  future ;  and  has  so  constituted  this 
relation,  with  res})ect  to  the  state  of  things,  in  the  muta- 
ble system,  as  to  make  the  present  and  the  future  inversely ^ 
one  as  the  other.  And  therefore,  if  that  part  of  mutable 
existence,  which  is  present,  is,  at  any  time  increased  ^ 
then  the  other  part,  viz.  that  which  is  future  will,  as  a  con- 
sequence, be  proportionably  diminished.  For  mutable  ex- 
istence, consisting  of  matter  and  motion,  is  of  such  a  na« 
tare,  that  the  whole  of  it  cannot  all  exist  in  the  present 
time.  0?ie  part  of  it,  therefore,  as  we  have  said,  is  present, 
and  the  otier  is  future.  Now  with  regard  to  any  whole, 
consisting  of  two  parts,  it  is  evident,  that  the  greater  one 
part  is,  the  less  will  be  the  other.  It  is  also  evident,  that 
if  there  is  a  whole,  consisting  of  two  parts  ;  then  those 
two  parts  must  have  a  relation,  one  to  the  other,  and  that 
they  must  be  inversely,  one  as  the  other. 

In  the  system  of  matter  and  motion  there  is,  as  we 
have  observed,  a  relition  of  the  present  to  the  future. 
This  relation,  one  term  of  which  is  present,  and  the  other 
future,  is  of  such  a  nature,  that  the  second,  or  future 
term,  is  always  inversely  as  the  first,  or  present  term. 
Hence  it  folio  vs  ;  That  if  the  present  term  should  be 
(jhanged  directly  ;  then  the  future  term  will  be  propor- 
tionably changed  inversely.  Therefore,  if  the  present 
term  should  be,  in  any  degree,  increased ;  then,  as  the 
universal  consequence,  the  future  term  will,  in  the  same 
dqgre^;,  be  diminished.     Here,  then^,  we  have  the  grand. 


388  ON  THE  ORIGIN  OF  MOTION.  IV&rfli. 

universal  principle,  on  which  all  original  or  primitive  mo« 
tion,  implying  gravity  or  attraction,  iiitirely  de- 
pends, and  according  to  which  it  is  produced. 

What  relates  to  voluntary  motion,  which  is  something 
of  a  very  difterent  nature  from  that,  which  is  now  the  sub- 
ject of  consideration,  will,  in  thr  subsequent  part  of  this 
■work,  be  brought  into  view.  It  will  be  remembered, 
therefore,  by  the  reader,  tliat  W£  are  here  treating  on  mat* 
ter  and  motion,  and  the  mode  of  divine  operation,  without 
the  interposition  of  any  finite  mind. 

In  order  for  the  proof  and  illustration  of  the  principle. 
That  matter  is  the  cause  of  motion  ;  or  in  other  words 
expressive  of  the  same  idea.  That  matter  is  the  antece- 
dmt,  according  to  which  the  Deity  produces  mctio?i,  as 
the  correspondent  consequeiity  we  shall  make  a  number  of 
statements,  gradually  proceeding  from  one  to  another ; 
beginning  with  the  most  simple,  and  advancing  by  de- 
grees, to  those  that  are  more  complex.  But  since  the 
method  of  treating  the  subject,  and  the  ideas  to  be  com- 
municated, are  intirely  new,  and  language  is  very  defec- 
tive, we  shall  be  under  a  necessity  of  rising  more  repeti- 
tion and  circumlocution,  than  would  otherwise  be  desira- 
ble ;  we  shall,  however,  study  perspicuity,  even  though 
it  may  be  at  the  expense  of  elegance  of  style.  We  shall 
now  proceed  to  make  a  number  of  statements. 

1 .  Let  p  be  one  single  particle  of  matter  ;  and  let  x  be 
the  motion,  that  p  is  susceptible  of,  or  which  it  is  capa- 
ble of  receiving.  Now  let  us  suppose  p  to  be  intirely 
alone,  without  any  other  quantity  of  matter  in  actual  ex- 
istence ;  then  /?,  in  this  case,  would  be  in  a  state  of  un- 
limited  rest.  For  no  mutable  existence  would  be  pre- 
se^jit,  but  only  p ;  and  consequently,  the  whole  motion';, 


Chap.  VIl]  ON  THE  ORIGIN  OF  MOTION-  389 

that  p  is  ciipable  of  receiving,  would  be  absent ;  for  the 
whole  of  X  would  be  future.  There  would,  therefore, 
be  a  relation  of  the  present  to  the  future  ;  that  is,  the  pre- 
sent piirticle, /?,  would  have  a  relation  to  the  future  mo- 
tion, X,  But  as  long  as  the  first  term  of  the  relation, 
consisting  in  the  particle  of  matter,  /?,  continued  to  be 
present,  without  having  any  thing  added  to  it ;  so  long 
would  the  second  terni  of  the  relativ>n,  consisting  in  x, 
continue  to  be  absent,  that  is,  future,  without  having  any 
tiling  subducted  from  it.  As  long  as  p  should  thus  re- 
jnain  alone,  without  having  any  other  quantity  of  matter 
coexisting  with  it,  no  degree  of  motion  would  be  trans- 
ferred  from  the  future  to  the  present.  For,  in  this  case, 
there  would  be  no  reason,  or  causey  why  any  motion 
should  be  thus  transferred. 

Yoii  will  say,  perhaps,  That  the  Deity,  being  Omni- 
potent, would  have  power  to  produce  motion,  or  transfer 
it  from  the  future  to  the  present.  This  we  shall  readily 
grant  to  be  certainly  true  ;  but  then,  it  must  be  consid- 
ered, that  there  is  a  distinction  between  the  power  with 
which  the  Deity  is  invested,  and  his  actual  i-xERTiONr 
of  it.  He  was  invested  with  all  power  from  eternity ; 
but  he  makes  actual  exertions  of  it,  from  time  to  time, 
just  according  as  he  sees  lit.  For  though  he  is  Omnipo- 
tent, yet  he  never  exerts  his  power,  without  some  proiter 
reason  for  such  exertion ;  or,  in  other  words,  he  never 
produces  any  effect  without  a  cause.  Therefore,  if  the 
particle  of  matter,  /?,  continued  to  be  present  al  me,  with- 
out being  altered,  by  having  any  quantity  of  matter  add- 
ed to  it;  then  there  would  be' no  reason^  or  cause^  why 
the  future  motion,  x,  should  be  altered,  by  having  any 
degree  subducted  from  it.     And,  this  being  the  case,  no 


390  ON  THE  ORIGIN  OP  MOTION?  [t'art  \l 

motion  would  be  transfened  from  the  future  to  the  ppc- 
sent.  Consequently,/?  would  rf-muin  in  a  state  of  unli- 
mited rest ;  waiting  (if  we  may  use  the  expression)  for 
the  actual  coexistence  of  some  other  quantity  of  matter, 
as  a  reason,  or  cause,  whereby  it  would  be  rendered  fit 
and  prr,per,  that  some  degree  of  motion  should  be  trans* 
ferred  from  the  future  to  the  present,  or  from  x  top. 

We  have  now  given  a  statement  of  what  wotdd  have 
been  the  case,  if  there  had  never  been,  but  only  one  par- 
licle  alone,  without  the  coexistence  of  any  other.  This 
one  particle,  being  alone,  would  have  remained  intirely 
destitute  of  motion.  For  there  would  have  been  no  rea- 
son, or  cause,  why  any  motion  should  be  transferred  from 
the  future  to  the  present.  We  shall  now  proceed  to  make 
another  statement. 

2.  Let  p  be  one  particle  of  matter,  and  x,  the  motion 
of  which  p  is  susceptible.     Let  g  be  another  particle,  in 
a  state  of  actual  coexistence  with  p  ;  and  let  2/  be  the  mo- 
tion, of  which  g  is  susceptible. 

Then,  according  to  this  statement,  the  case  is  essen- 
tially different  from  what  it  would  be,  if  p,  or  g,  either  of 
them,  was  present  alone  :  for,  in  that  case,  there  would 
be  only  one  relation  of  the  present  to  the  future ;  con- 
sisting in  p-fi;-a;  — 0;  or  else,  in  ^-fO-z/ — 0.  But 
since,  according  to  the  present  statement,  p  and  g  are  both 
present,  therefore,  there  are  two  relations  of  present  mat. 
t^r  to  future  motion.  One  of  these  relations  hp-^-g  ••  x — g^ 
and  the  other  is  g-hp  -  y — p.  Hence  results  the  follow- 
Ihg  arith.  proportions :  viz.  p-fO  ••  x — 0 :  :  p'^'g  ••  x — g  ; 
4nd,  y-f  0  ..  y — 0 :  :  ^+/?  ••  y — p>  These  proportions  are 
of  that  kind,  which  is  called  inverse.  And,  in  this  case^ 
mora  requires  ksss  for  ^^"^  ^^^i^^  ^^^^^  i^  greater  thantlip 


qfiap.  Vll.l  ON  THE  ORlGtN  OF  MaTIOWr  391 

first ;  and  requires  the  fourth  to  be  less  than  the  second. 
Since  j&-»-^  \^  greater  than/^+O  ;  therefore,  x —q  is  pro- 
portionabiy  less  than  x — 0.  And  since  q-^p  is  greater' 
than  ^-t-0 ;  therefore,  y  ~q  is  proportionaI)ly   less  than 

Hence  it  is  evident ;  That,  in  consequence  of  ^'s  be- 
ing present  with  p,  such  a  degree  of  motion,  as  is  equal 
to  9,  will  be  transferred  from  the  future  to  the  present ; 
or  from  x  to  p.  And  in  consequence  of  /?'s  being  pre- 
sent with  9,  such  a  degree  of  motion,  as  is  equal  to  p^ 
will  be  transferred  from  the  future  to  the  present  ;  or 
from  y  to  q.  And  hence  it  is,  that  p  and  9,  by  both  ex- 
isting together  in  the  present  time,  have  a  mutual  effect 
on  each  other.  For  the  particle,  9,  by  beins:  present 
with  p^  docs,  to  a  certain  degree,  diminish  y&'s  future  mo- 
tion  ;  and  therefore  it  causes  a  certain  degree  of  notion 
to  be  present  in  addition  to  p.  And  the  particle,  /»,  by 
being  present  whh  q,  does,  to  a  certain  degree,  diminish, 
^'s  future  motion  ;  and  therefore  it  causes  a  certain  de* 
gree  of  motion  to  be  present  in  addition  to  q.  For  to 
cause  any  degree  of  motion  to  be  wanting  in  the  future, 
is  tiie  same  as  to  cause  ii  to  be  presen'.  Hence  it  fol- 
io vvs  ;  That  q,  being  present  with  /;,  ib  the  cause  of  mo- 
tion's being  present  in  addition  to  q. 

Let  us  now  proceed  to  make  another  statement« 
3.  L.i  r  be  the  sum  of  any  number  of  particles,  sa 
eombineii  together,  as  to  form  one  whole  body  of  mat- 
ter. Then,  from  the  preceding  principles,  it  u  evident, 
that  evrry  single  particle,  contained  in  r,  would  be  in  a 
state  of  motion.  But  if  there  v/as  only  this  one  body  ia 
tlie  universe  ;  then  it  would  always  remain  in  the  same 
place,  continually  turning  round  its  own  axis.     When  it 


392  .ON  TFE  ORIGIN  OF  MOTION.  [Part  JJ, 

is  said,  That  the  body  of  matter,  r,  if  it  existed  alone^ 
would  always  remain  in  the  same  place,  the  meaning  is ; 
That,  though  every  particle  would  revolve  round  the  axis 
of  the  whole  brdy;  yet  the  centre  of  the  body  itself, 
would  always  be  coincident  widi  the  same  point  of  abso- 
lute space.  And  consequently  it  w(mld  have,  as  we  may 
say,  a  diurni^l,  but  no  annual  motion. 

4.  Let  r  be  one  body  of  matter,  as  before ;  and  let  c 
be  another  body,  in  a  state  of  coexistence  with  r.  Then 
each  of  the  two  bodies,  r  and  c,  will  have  a  twofold  mo- 
tion ;  viz.  oney  causing  each  of  the  bodies  to  turn  round 
its  own  axis ;  and  another,  causing  each  of  them  to  re- 
volve round  one  common  centre.  It  is  the  last  of  these 
two  kinds  of  motion,  which  we  shall  now  take  for  the 
subject  of  consideration.  And  since  this  last  is  intirely 
distinct  from  the  first,  we  shall  treat  of  it,  in  the  same 
manner,  as  if  the  first  had  no  existence.  For  that  kind 
of  motion,  by  which  any  body  of  matter  turns  round  its 
own  axis,  has  no  effect  on  that,  by  which  it  revolves  round 
some  central  body. 

With  respect  to  the  two  bodies,  c  and  r,  let  us  sup- 
pose the  quantity  of  matter,  contained  in  c,  to  be  a  thou- 
sand times  as  great,  as  that,  which  is  contained   in  r 

Then,  if  there  was  no  other  matter  in  the  universe,  but 
only  what  these  two  bodies  contain  ;  they  would,  even 
though  situated  at  any  finite  distance  apart,  with  nothing 
but  pure  space  intervening,  have  a  mutual  effect  on  each 
other.  And,  in  this  case,  the  resuh  of  their  operations 
will  be  ^uch,  as  to  constitute  a  perfect  balance.  That  is, 
the  whole  momentum,  or  force  of  r  will  be  perfectly  equal 
to  that  of  c.  And  since  the  quantity  oi  matter,  contain- 
ed in  r,  is,  by  the  statement,  only  one  thousandth  part  as 


dhap.Vil]  ^N  THE  ORIGIN  OF  MOTION.  393 

great,  as  what  is  contained  in  c  ;  therefore,  the  motion  of 
t  v^ill  be  a  thousand  times  as  great  as  the  motion  of  r,... 
For  it  has  already  been  observed,  That,  in  the  system  of 
matter  and  motion,  there  is  a  relation  of  the  present  to 
the  future  :  the  first  term  of  which  is  present  matter,  and 
file  second  is  future  motion*  And  such  is  the  nature  of 
this  relation,  that  the  second  term  will  be  inversely  as  the 
first.  Therefore,  the  greater  the  degree  of  present  mat- 
ter, the  less  will  be  the  degree  of  future  motion  ;  and 
vice  versa.  Therefore,  the  degree  of  present  motion  will 
be  directly  as  the  degree  of  present  matter.  Consequent- 
ly ;  if  the  two  quantities  of  matter,  r  and  c,  are  both  pre- 
sent ;  then  the  present  motion  of  r  will  be  directly  as  c^ 
and  that  of  c  will  be  directly  as  r. 

Let  the  future  motion,  to  which  r  would  relate,  if  f 
was  present  alone  without  c,  be  m  ;  and  let  the  future 
motion,  to  which  c  would  relate,  if  c  was  present  alone 
without  r,  be  n.  Then  the  actual  existence  of  motion, 
in  the  present,  must  be  estimated  according  to  the  wanty 
or  diminution  of  it,  in  the  future.  For,  in  the  system  of 
matter  and  motion,  there  is,  as  we  have  said,  a  relation 
between  the  present  and  the  future.  And  hence  it  is, 
that  THAT,  which  is  the  cause  of  the  want,  or  dimimu 
tion,  o^  future  motion,  is  also  the  cause  of  the  actual 
existence  of  present  motion.  Therefore,  if  c  existed 
alone,  without  any  other  quantity  of  matter ;  then  the  ef- 
feet,  that  c  would  have,  in  diminishing  future  motion^ 
would  be  according  to  the  difference  between  c  and  c-^0* 
Or  if  r  existed  alone  ;  then  the  effect,  that  r  would  have, 
in  diminishing  future  motion,  would  be  according  to  the 
difference  between  r  and  r+O.  Bu.;  there  is  not,  in  either 
of  these  cases,  any  difference  :  therefore,  if  c  or  r  ex- 

B3 


^^^  OH  THE  ORIGIN  OT  MOTION..  [Part  II, 

isted  alone ;  then  there  would  l)e  nothing  to  produce  the 
^vant,  or  dimhmtton  of  future  motion  ;  and  consequently^ 
no  motion  would  be  present,  in  addition  to  c  or  r. 

In  this  case,  therefore,  the  relation  of  the  present  to 
the  future  would  be  r-\-0  ••  w— 0,  or  r+0  ••  7i — (T.  The 
real  fact,  however,  is,  that  neither  r  nor  c  is  present  alone  ; 
but  they  are  both  present,  in  a  state  of  coexistence  with 
each  other  ;  and  this  essentially  alters  the  case,  from  what 
It  would  be,  if  either  rove  was  present  alone.  For  then  the 
relation  of  the  present  to  the  future  would  ber-hO  ••  m—0^ 
or  r-fO  ••  n— 0.  But  since  r  and  c  are  in  a  state  of  cc^ 
existence ;  therefore,  the  actual  relation  of  the  present  to 
the  future  is  r-\-c  ••  m — r,  and  r+r  ••  n — r.  Hence  arises 
the  following  universal  arithmetical  proportions :  viz. 
r-¥0  "  771 — 0 :  :  r-fr  ••  in — c  ;  &  ^+0  ••  n — 0 : :  r-f r  ..  n — r. 
Consequently;  the  effect  th it  r,  being  present  with  ?-, 
will  have  in  diminishing  r's  future  motion,  and  thus  pro- 
ducing the  present  motion  ot  r,  is  directly  according  to 
the  difference  between  rand  r4-r.  And  the  effect  that  r^ 
being  present  wiih  r,  will  have  in  diminishing  r's  future 
motion,  and  thus  producing  the  presmt  motion  of  r,  is 
directly  according  to  the  difference  between  c  and  f  4^. 

Hence  it  is  evident,  that  r  and  c  are  of  such  a  nature^ 
that  neither  of  the?Ti  has  any  effect  in  producing  its  own  mo^ 
tion  ;  but  it  is  the  dfference  between  r  and  r-v-c,  that  is,  it 
is  c  itself,  that  produces  the  motion  of  r  ;  and  it  is  the  dffer^ 
cnce  between  c  ai  d  cj^r,  that  is,  it  is  r  itself,  that  pro- 
duces the  motion  of  c.  For,  if  r  was  present  alone  ; 
then  the  whole  of  r's  motion  v^owX^h^  future  ;  and  there- 
fore, no  part  of  it  would  h^  present.  But  since  c  is  pre- 
sent with  r  ;  theiefore,  r's  future  motion  is  as  much  less 
than  it  would  be,  if  r  was  present  alone,  as  the  dilference 


Chap.  Vll]  ON  THE  ORIGIN  OF  MOTIOH-  ^5 

between  r  and  rH-c  is  greater,  than  the  difference  between 
y  and  r+0.  Consequently;  since  c^  is  present  with  r/ 
therefore,  r's  present  motion  is  as  much  greater^  than  it 
would  ?  )e,  if  r  vvas  present  alone,  as  the  difference  between 
r  and  r+e  is  greater ^  than  the  difference  between  r  and 
r-f  0.  Again  ;  if  c  was  present  alone  ;  the  whole  of  c's 
Biotion  would  be  future  ;  and  therefore,  no  part  of  it 
would  be  present.  But  since  r  is  present  with  c  ;  there- 
fore,  c's  future  motion,  &c.  (mutatis  mutandis,)  as  be*- 
fore. 

Hence  it  is  evident,  that  c  is  the  direct  cause  of  the 
present  motion  of  r  ;  and  that  r  is  the  direct  cause  of 
the  present  motion  of  c^  We  shall  now  justtakea  comi- 
parative  view  of  the  three  following  cases. 

First ;  if  r  had  always,  from  its  first  creation,  existed 
alone,  without  any  other  quantity  of  matter ;  then  the 
whole  of  r's  motion  would  have  continued  to  be  absent^ 
or  future.  For,  in  this  case,  there  would  have  been  noth* 
ing  to  diminish  r's  future  motion  ;  therefore,  there  would 
have  been  no  cause,  why  any  part  of  it  should  be  present. 
Consequently,  r,  being  destitute  of  present  motion,  woulu 
have  had  nothing  to  limit  the  time  of  its  continuing  to 
exist  in  one  place  ;  it  would,  therefore,  have  remained  in 
a  state  of  unlimited  rest,  and  never  have  been  transferred 
from  the  place  of  its  first  existence. 

Secondly  ;  if  another  body  of  matter,  c,  had  once  been 
in  a  state  of  coexistence  with  r,  and  then  had  been  anni- 
hilated ;  leaving  r  alone  ;  in  this  case,  r,  in  consequence 
of  c's  having  once  coexisted  with  it,  would  have  had  a 
simple  motion.  And,  by  that,  it  would  have  been  trans- 
•ferred  from  one  place  to  a  second  ;  and  then  from  the 
second  to  a  third,  &c.  for  ever  advancing  forward,  in  h 


396  ON  THE  ORIGIN  OF  MOTION.  [Partii 

rectilinear  direction.  In  this  case,  therefore,  r  would 
never  have  returned  to  the  same  place,  from  which  it  had, 
by  its  motion,  been,  at  any  lime,  transferred.  The  rea- 
son  is,  bt  cause  ^,  which  first  had  given  motion  to  r,  having 
been  annihilated,  nothing  would  have  remained  to  cause 
r  to  i  ave  Deviated  from  the  direction  of  a  right  line. 

Thirdly  ;  if,  instead  of  r's  having  always  existed  alone  <; 
and  instead  of  c's  having  once  coexisted  with  r,  and  then 
h<:c\\  annihilated,  c  had  not  only  once  coexisted  with  r, 
but  had  always  continued  in  a  state  of  coexistence  ;  then, 
in  this  case,  r  would  neither  have  always  remained  in  the 
place  of  its  first  existence ;  nor  would  it  have  left  that 
place,  so  as  never  to  have  returned  to  it  again.  But  c 
would  have  had  such  a  commanding  influence  over  r,  ag 
to  have  always  kept  it  confined  within  certain  limits ; 
causing  it  to  repeatedly  leave  its  place,  and  always  move^ 
in  such  a  direction,  as  to  return,  at  stated  periods,  to  the 
same  place  again. 

Now  with  regard  to  the  three  different  cases,  that  have 
been  stated,  it  is  the  last,  and  that  only,  which  is  actually 
sontormable  to  the  real  state  of  things,  in  the  material 
system.  For  c  has  not  only  once  coexisted  with  r,  so  as 
to  give  it  motion,  at  first ;  but  c  has  always  continued  in 
a  state  of  coexistence  ;  and  therefore,  it  has  been  inces- 
santly operating,  in  such  a  manner,  as  to  constantly  govern 
and  regulate  the  motion,  which  it  first  produced.  Conse- 
quently, r  is  laid  under  such  restrictions  by  r,  that  it  can 
neither  remain  in  a  state  of  unlimited  rest,  nor  advance 
forward  in  a  direct  course ;  and,  therefore,  it  must,  in  the 
direction  of  a  line,  which  being  continued,  returns  into 
i;:self,  always  be  transferred  from  place  to  place,  and  thus 


^i^ibp.  VII 3  ON  THE  ORIGIN  OF  MOTION.  397 

perform  a  regular  series  of  periodical  revolutions  round 
i';,  as  its  central  body.     (See  the  diagram,  p.  365.) 

That  inflaence,  which  regulates  the  motion  of  r,  by 
causing  it  to  continually  deflect  from  a  rectilinear  course, 
is,  when  it  is  considered  as  residing  in  the  central  body, 
r,  called  attraction  ;  but  when  the  revolving  body,  r,  is 
considered  as  being  the  subject  of  it,  then  it  is  termed 
gravitation  or  gravitij.  It  is,  however,  a  matter  of  indif- 
ference w  hich  of  those  denominations  it  receives  ;  we 
may,  therefore,  either  call  it  the  attraction  of  c,  or  the 
gravity  of  r. 

From  the  universal  principles,  that  have  now  been  ad- 
vanced, relative  to  the  general  nature  and  the  first  origin 
of  motion,  we  shall  deduce  the  laws,  which  regulate  the 
particular  motions  of  all  revolving  bodies.  And,  for  this 
purpose,  we  shall  assume  only  two  bodies  of  matter^ 
without  reference  to  any  other  material  substance  what- 
ever ;  so  that  the  several  statements,  which  are  to  be 
made,  may  not  be  encumbered  with  any  adventitious  cir- 
cumstances, which  are  not  requisite  for  the  illustration  of 
the  principal  subject,  which  is  now  to  be  considered. 

Let  c  and  r,  as  before,  be  two  bodies  of  matter,  of 
which  c  is  so  much  larger  than  r,  as  to  have  such  a  com- 
manding influence,  as  to  cause  r  to  revolve  round  r,  as  its 
central  body.  Let  c  be  supposed,  for  instance,  to  be  a 
thousand  times  as  great  as  r,  in  respect  to  its  quantity  di 
matter  ;  for  the  magnitudes  or  superficial  contents  of  the 
two  bodies  is  something,  which,  in  the  present  case,  is 
merely  circumstantial.  It  has  been  already  observed., 
(p.  363)  That  in  the  doctrine  of  circular  motion,  six 
things  are  to  be  distinctly  considered  ;  viz.  quantity  of 
'patter  ;  proximity  ;   distance  ;  gravity  ;   velocity  ;  and 


39S  ON  THE  ORIGIN  OP  MOTION.  tPart  11. 

periodical  time,     c,  having  once  given  motion  to  r,  must 
always  after  that,  continue  to  operate  on  it  to  regulate  the 
motion,   which  it  first   produced.      And  this  regulating 
influence,  whicli  tlie  central  body,  f ,  has  on  the  revolving 
body,  r,  is  constantly  renewed  ;  because  the  central  body, 
r,  by  continually  coexisting  with  the  revolving  body,  r, 
alwLiys  relates  to  the  future  motion  of  r  ;  and  from  this 
relation  results  a  continual  series  of  new  influences ;   in 
consequence  of  which,  r  has  a  constant  tendency  to  de- 
viate from  that  rectilinear  direction,  which  it  would  other* 
wise  take.     That  is,  r,  by  virtue  of  the  renewed  influ- 
ence, which  is  continually  flowing  from  the  future,   in 
consequence  of  the  relation,    which  c  always  has  to  the 
future  motion  of  r,  constantly  revolves  round  c  as  its  cen- 
tral body.     And  the  attraction  of  r,  or,  which  is  the  same, 
the  gravity  of  r,  (while  r  remains  at  the  same  distance) 
is  always  exactly  as  the  quantity  of  matter  contained  in  c. 
But  if  the  quantity  of  matter  remains  the  same,  and  the 
distance  is  varied  ;    then  the  gravity  will  be  inversely  as 
the  square  of  the  distance.     If  the  quantity  of  matter  and 
the  distance  are  both  varied ;  then  the  gravity  will  be  di^ 
tectly  as  the  quantity  of  matter  and  inversely  as  the  square 
of  the  distance. 

Hence  there  are  three  general  cases ;  the  first  case  is 
that  in  which  the  quantity  of  matter  remains  the  same, 
while  the  distance  is  supposed  to  be  varied.  The  second 
is  that,  in  which  the  distance  remains  the  same,  while  the 
quantity  of  matter  is  varied.  And  the  third  is  that,  in 
which  the  quantity  of  matter  and  the  distance  are  both 
varied. 

And  here,  it  will  be  obvious  to  the  observant  reader, 
that,  when  mention  is  made  of  the  quantity  of  matter's- 


Gbap.  VIl.]  ON  THE  ORIGIN  OF  MOTION,  399 

being  varied,  it  is  not  to  be  supposed,  that  any  one  quan- 
tity, considered  absolutely  in  itself,  admits  of  any  varia- 
tion, in  respect  to  its  degree.  But  it  will  be  easily  con- 
ceived, that  a  comparative  view  may  be  taken  of  different 
quantities.  Thus ;  let  b  and  c  be  two  quantities  of  mat- 
ter. Then  ^,  considered  absolutely,  is  just  what  it  is, 
and  is  neither  greater  nor  less.  But  c^  when  it  is  com- 
pared with  b,  may  be  supposed  to  be  equal  to  b  \  or  it 
may  be  supposed  to  be  greater  or  less,  in  any  proportion. 
If  c  is  equal  to  b  ;  then  c  will  be  as  1.  If  c  is  twice  or  three 
times,  &c.  as  great  as  b  ;  then  c  will  be  as  2,  or  3,  &c. 
If  c  is  only  one  half,  or  one  third,  &c.  as  great  as  b  ;  thea 
c  will  be  as  4  or  t>  ^c.  Hence  it  is  evident,  that  there 
is  a  foundation  for  making  a  variety  of  statements,  with 
respect  to  the  quantity  of  matter  contained  in  c.  And 
the  same  general  observations  will  apply,  with  regard  to 
the  variation  of  the  distance^  as  well  as  of  the  quantit}-  of 
matter.  We  shall  exemplify  the  three  different  cases, 
rekting  to  revolutionary  motion,  by  making  a  number  of 
particular  statements. 

Case  1.  Let  the  quantity  of  matter  in  the  central  body 
be  supposed  to  be  permanent  ;  and  the  distance  he-, 
tween  the  central,  and  the  revolving  body  to  be  varia- 
ble.    I'hen  : 

1.  If  the  distance  is  1  ;  the  proximity  will  be  i  ;  the 
the  gravity,  1 ;  the  velocity,  1  ;  and  the  periodical  time,  !• 

2.  If  the  distance  is  4  ;  the  proximity  will  be  \  ;  the 
gravity,  -^  ;  the  velocity,  ~  ;  and  the  periodical  time,  8. 

3.  If  the  distance  is  9  ;  the  proximity  will  be  f  ;  the 
gravity,  --^ ;  the  velocity,  4- ;  and  the  periodical  time,  27. 

4.  If  the  distance  is  \  ;  the  proximity  will  be  4 ;  the 
gravity,  16  ;  the  velocity,  2 ;  and  the  periodical  time,  f^ 


400  ON  THS  ORIGlxNT  0I<  MOTIOrf.  [Fart  li, 

5.  If  the  distance  is  ^ ;  the  proximity  will  be  9 ;  thC> 
gravity,  81  ;  the  velocity,  3  ;  and  the  periodical  time,  ^V* 
And  so  of  the  rest. 

In  what  has  now  been  exemplified,  it  is  universally  the 
case.  That  the  gravity  of  r  is  always  inversely  as  the 
square  of  the  distance.  Hence,  if  the  distance  is  2  ;  then 
the  gravity  will  be  -f.  For  the  square  of  2  is  4  ;  and  4 
(that  is,  4)  being  inverted,  is  -^.  If  the  distance  is  3  } 
tlien  the  gravity  vrill  be  4-.  For  the  square  of  3  is  9  ^ 
and  9  (or  ^)  being  inverted,  is  ^.  If  the  distance  is  ^  ; 
then  the  gravity  will  be  4.  For  the  square  of  -^  is  ^  ;  and 
■J,  being  inverted,  is  4-)  that  is,  4.  If  the  distance  is  ■}  I 
then  the  gravity  will  be  9.  For  the  square  of  4-  is  -J-  ? 
and  i-  being  inverted,  is  9.  These  examples  are  sufficient 
to  illustrate  the  universal  principle,  That  when  the  quan- 
tity of  matter,  in  the  central  body,  is  permanent,  and  the 
distance  is  variable ;  then  the  gravity  of  the  revolving 
body  will  always  be  inversely  as  the  square  of  the  dis. 
tance. 

Let  us  now  inquire  into  the  ?'eason  of  this  principle  ;  or 
7vh2/  it  is,  that  the  gravity  of  any  revolving  body  (the 
quantity  of  matter  in  the  central  body  remaining  the 
same)  will  always  be  inversely  as  the  square  of  the  dis- 
tance.    This  has  long  been  known  to  be  a  real  fact ;   iDiit 

the  reason  of  it  never  has,  hitherto,  been  ascertained 

For,  the  cause  of  gravity  itself,  as  well  as  that  of  the 
mode  of  its  operation,  have  been  considered  as  bein,8^ 
among  the  inscrutable  arcana  of  nature. 

The  reason,  (as  we  have  already  shown)  why  the  cen- 
tral body,  c,  has  any  effect  at  all,  on  the  revolving  body, 
/*,  is  because  c  is  present  with  r.  IF  c,  therefore,  vvas 
iutirely  absent,  it  vvoujd  have  no  crfect.     Hence  it  fol- 


CUap.  VII.3  ON  THE  OaiGINf  OF  MOTION.  40i 

lows ;  That  the  rnore  present,  or  the  nearer  c  is  to  /*, 
the  greater  effect  wiii  c  have  on  r.  Agam  ;  the  less 
present,  that  is,  the  le.s  near,  c  is  to  r,  the  less  will  be 
tiK  eliect.  It  is  evident,  therefore,  that  the  effect  of 
£  on  r,  (the  quantity  of  matter  in  c  being  supposed  10 
be  permanendy  the  same;  will  always  be  directly  as 
the  nearness  or  proximity  of  c  to  r ;  or  which  is  the 
^me,  the  proximity  ot  r  to  c.  Consequently,  the  greater 
the  ^jroxmiity,  the  greattr  will  be  the  efiect ;  and  the  less 
the  prviximity,  the  less  will  be  the  eftlct. 

But  this  is  not  all;  for  there  is  another  thing  to  be 
brought  into  the  account.  For,  in  order  to  form  a  true 
estimate  of  the  effect  which  c  will  have  on  r,  we  must 
have  a  regard  to  the  distance,  as  well  as  the  proximity,.,. 
Because,  if  we  take  only  one  of  these  without  the  other, 
the  result  of  any  calculation,  that  we  can  make,  according 
to  such  an  erroneous  statement,  will  never  be  conforma- 
ble to  the  reality  of  ihiags.  For  it  is  not  only  true,  that 
the  effect  which  the  central  body,  c,  will  have  on  the  re- 
volving body,  r,  is  d^fvctlyw^  the  proximity  of  r  to  r  ;  but 
also,  that  \\  is  inversely  as  the  distance  of  c  from  r. 

Hence  we  have  the  following  universal  principle.  The 
attractive  iiifluence,  which  c,  (its  quantity  of  matter  re> 
mainingthe  same)  will  have  on  r,  will  always  h^  directly 
as  its  proximity,  and  inversely  as  its  distance  ;  and  this  is 
the  same  as  to  say.  That  it  will  be  directly  as  the  square 
of  its  proximity  ;  which  is  the  same  as  to  say.  That  it 
will  be  inversely  as  the  square  of  its  distance,  Conse*, 
quently  ;  the  attractive  influence  which  the  central  body» 
p,  will  have  on  the  revolving  body,  r,  (the  quantity  of 
matter  in  c  remaining  the  same)  will  always  be  directly 
as  the  proximity  measured  by  the  distance,      Thcirribre, 

if  the  distanoe  is  9,  and  consequently  the  proximitv  is 

C  3 


40^  ON  THE  ORIGIN  OF  MOTION.  [Part  U, 

^  ;  then  the  gravity  or  attraction  will  be  ^^  :  For  in  this 
case,  the  proximity  measured  by  the  distance  will  be 
i.^i;=z^*^.  This,  therefore,  is  expressive  of  the  attract- 
ive   influence  of  <:,  when  the  proximity  is  ^. 

Again;  if  the  proximity  is  9,  and  consequently  the  dis- 
tance  is  -J- ;  then  the  attractive  influence  of  c  on  r  will  be 
81.     For  9-ri-=9Xv=8l. 

Now  since  the  whole  reason,  why  c  has  any  effect  on 
r,  is  because  c  is  present  with  r ;  therefore,  the  more 
present,  that  is,  the  nearer  c  is  to  r,  the  greater  will  be 
the  effect ;  and  the  less  near,  the  less  will  be  the  effect* 
Hence  it  follows;  that  since  \\\^prcxi7nUy\s  always  mea" 
sured  hy  the  distance ;  therefore,  the  attractive  influence 
of  c  on  r  (supposing  the  quantity  of  matter  in  c  to  remain 
the  same)  will  always  be  directly  as  the  square  of  the 
proximity ;  or,  which  is  the  same,  it  will  always  be  in- 
versely as  the  square  of  the  distance.  The  velocity  of  r 
will  be  directly  as  the  square  root  of  the  proximity  ;  that 
is,  inversely  as  the  square  root  of  the  distance  ;  and  the 
square  of  the  periodical  time  will  be  directly  as  the  cube 
of  the  distance ;  that  is,  inversely  as  the,jcube  of  the  pro2^- 
imity. 

Case  2.  Let  the  distance,  between  the  central  and  the 
revolving  body,  be  supposed  to  be  permanent  ;  and 
the  quantity  of  matter  in  the  central  body  to  be  varia- 
ble.    Then: 

1.  If  the  quantity  of  matter  is  1  ;  the  gravity  will  be 
1  ;  the  velocity,  1 ;  and  the  periodical  time,  1 . 

2.  If  the  quantity  of  matter  is  4  ;  the  gravity  will  be 
4  ;  the  velocity,  2 ;  and  the  periodical  time,  -J- 

3.  If  the  quantity  of  matter  is  9  ;  tho  gravity  will  be 
9  ;  the  velocity,  3  ;  and  the  periodical  time,  4. 


Chap.  VliJ  O^  THE  ORIGIN  OF  MOTION.  40^ 

4.  If  the  quantity  of  matter  is  ^ ;  the  gravity  will  be 
4  ;  the  velocity,  4  ;  ^^nd  tlie  periodical  time,  2. 

3.  If  the  quantity  of  matter  is  ^ ;  the  gravity  will  be 
4  ;  the  velocity,  | ;  and  the  periodical  time,  3.  And  so 
of  the  rest. 

In  the  case,  that  has  now  been  exemplified,  the  gravity 
of  the  revolving  body,  r,  is  always  directly  as  the  quan- 
tity of  matter,  contained  in  c.  Because  c,  by  its  always 
being  in  a  state  of  coexistence  with  r,  continually  does, 
according  to  the  quantity  of  matter  which  it  contains,  di- 
minish the  future  motion  of  r  ;  and  therefore,  continu- 
ally  adds  a  new  degree  of  motion  to  the  present.  The 
velocity  of  r,  in  this  case,  is  always  directly  as  the  square 
root  of  the  quantity  of  matter  contained  in  c.  The  rea- 
son  is,  because  such  a  degree  of  velocity  is  exactly  coun^ 
terbalanced  by  the  gravity  of  r.  And  by  the  combina- 
tion of  these  two  forces  (the  gravity  and  the  velocity) 
counterbalancing  each  other,  r  is  made  to  revolve  round 
«?,  in  a  stated  length  of  duration.  The  periodical  time  is, 
in  this  case,  always  inversely  as  the  square  root  of  the 
quantity  of  matter  contained  in  c.  The  reason  of  this  is 
obvious.  For  since  the  velocity  is  always  directly  as  the 
square  root  of  the  quantity  of  matter,  contained  in  c ; 
and  the  periodical  time  (the  distance  remaining  the  same) 
is  always  inversely  as  the  velocity  :  Therefore,  the  peri- 
odical time  must  be  inversely  as  the  square  root  of  the 
quantity  of  matter  contained  in  c. 

Case  3.  Let  the  quantity  of  matter  in  the  central  body, 
and  the  distame  between  the  central,  and  the  revolving 
body,  be  both  supposed  to  be  variable. 

Here  let  it  be  observed  ;  That  whenever  the  quantity 
of  matter  is  mentioned,  it  always  refers  to  that,  which  is 
contained  in  thQ  central  body;  but  by  the  gravity,  te 


404  ON  THE  ORIGIN  OF  MOTION.  [Part  I-^. 

telocity,  and  the  periodical  time,  is  meant  that,  whiclj 
belongs  to  the  revolving  body.  The  distance  and  proxi- 
mity are  common  to  both,  and  .heretbre,  may  be  indif- 
fercntly  applied  to  either. 

In  the  doctrine  of  revolutionary  motion,  we  have  the 
following  general  principles,  which  will  universally  apply, 
with  respect  to  all  revolving  bodies,  in  regard  to  their 
gravities,  velocities,  and  periodical  times ;  whatever  may 
be  the  quantity  of  matter,  or  the  distance  of  ihe  central 
body. 

1.  The  gravity  will  aUvays  be  directly  as  the  quantity 
of  matter,  multiplied  by  the  proximity,  and  divided  by 
the  distance  ;  or,  which  is  the  same,  it  will  be  as  the 
quantity  of  matter,  multiplied  by  the  square  of  the 
proximity  ;  or,  wh^ch  is  still  the  same,  it  will  be  as  the 
quantity  of  matter,  divided  by  the  square  of  the  distance. 

In  order  to  illustrate  this  universal  principle  ;  let  m  be 
the  quantity  of  matter ;  n,  tlie  distance  ;  x^  the  proxi- 
mity ;  and  g,  the  gravity.  Then  we  shall  have  the  three 
following  universal  theorems. 

\}.)  mx  -rn^g.     (2.)  ?nxx=g.     (3.),  m  -r  nn^g. 

These  theorems  may  be  exemplified  by  numbers. 

Suppose  m=5  2,  and  «=2;  then  will  x-^^.  Then  w(i 
shall  have  mx-T?t=^i-2x^  -r^=  ).      tnxx  =zl2y -^X ^  ::z3^ 

ii.  The  velocity  will  always  be  as  the  square  root  of  the 
quantity  of  matter,  multipled  by  the  proximity  ;  or,  which 
is  the  same,  it  will  be  as  the  square  root  of  the  quan- 
tity ot  matter,  divided  by  the  distance.  Tl;at  is  ;  di- 
vide the  qu.mti'y  of  matter  by  the  distance,  and  extract 
the  square  root  of  the  quotient  ;  or,  multiply  the  qn  in- 
tity  of  matter  by  the  proximii),  and  extract  the  square 


Chap.  VII.1  cm  THE  ORIGIN  OF  MOTION.  405 

root  of  the  product ;  and  the  result  of  the  operation,  in 
either  case,  will  give  the  velocity.  Hence  we  have  X\k 
two  following  universal  theorems. 

Let  V  be  the  velocity  ;  and  the  other  symbols,  w,  ??,  a:^ 
as  before.     Then  we  shall  have, 

(1.)  V{m'r'n)=v.     ('2.)  Vmx=^v. 

These  theorems  may  be  exemplified  by  numbers. 

Suppose,   for  instance,  ;72=:16,    and  w~4;  then  will 

Then  wc  shall  have  V(m-^n)=y/ih-'7-\)=2=v.  And 
also  \/7?2x=v^(l6Xi-)=r2=i;.  Again;  Suppose  w= 9,  and 
«=1 ;  thtn  will  x  =  4. 

Consequently ;   Vim-r-n)  =:^(9-f-4)  =  6' 

And  V  '0:?=^  9X4)=:6. 

3.  I'he  periodical  time  will  always  be  as  the  distance^ 
divided  by  the  velocity  ;  and  the  square  of  the  periodi- 
cal time,  multipled  by  the  quantity  of  matter,  will  al- 
ways be  as  the  cube  of  the  distance.  Hence  we  shall 
have  the  following  theorems. 

Let  p  be  the  periodical  time ;  and  the  rest  as  before. 

Hence  we  shall  have,  (i.)  n-^vzzp.  (2.)  nnfi-r-m  =pp, 
(3.)    ^/  nnn-r-m  =■  p. 

Explanation.  The  square  of  the  periodical  tirne^. 
multiplied  by  the  quantity  of  matter,  is  equal  to  the  cube 
of  the  distance.  Thus ;  7272^—  ppm.  Divide  both  sides 
of  the  equation  I  y  m,  and  it  will  be  nnn-r-m  -^pp^  Ex- 
tract the  square  root  of  the  equation,  and  it  will  b€^ 
^/{nnn'7^m':=  p. 

The  product  of  the  proximity,  velocity,  and  periodi- 
cal time,  of  every  revolving  body,  is  always  1.  Hence 
we  have  the  following  universal  theorem  :  ocvp  =1, 

We  shall  now  collect  into  on*"  view  the  several  the^- 
RBMs,  or  universal  principles,  diat  have  been  expressed, 


.40fi.  ON  THE  ORIGIN  Oi-  MOi  loit  {Parti! 

relntive  to  every  revolving  body,  in  respect  to  its  gravity, 
velocity,  and  periodical  time. 

Let  m  be  the  quantity  of  matter  contained  in  any  cen- 
tral  b  )dy.  .\nd  let  ?t  be  the  distance ;  Xy  the  proximity  j 
g,  the  gravity  /  v,  the  velocity  ;  and  py  the  periodicc*^ 
t4me,  of  any  revolving  body. 

UNIVERSAL    THEOREMS. 

I.  mx-^n=t7ixx=?n'T'W2^=-g. 

II.  Vim '7-  n)  =  V  mx=v, 

III.  72  7-  r^«  V'sUnnT-  m)='p, 

IV.  pp  m =?2nn=}-T-  xxx\ 

V.  oovp=l. 

From  these  theorems,  several  others  mar,  by  the  in- 
genious reader,  very  easily  be  deduced.  The  theorems 
may  likewise  be  changed  into  proportions ;  two  or  three 
examples  of  vvhich  are  the  following. 

(1*)   I :  XX  :  :  m  '  g,       (2.)  m:V::v:x. 
(3.)   l:x::v:f.  (4.)    i  :  ^  :  :  f  :p,  &c. 

From  the  fourth  theorem  we  may  always  find  the  dis^ 
tance  of  any  revolving  body,  r,  from  its  central  body,  c 
by  having  only  the  quantity  of  matter,- in  the  central  bo- 
dy,  and  the  periodical  time  of  the  revolving  body,  given^ 
The  theorem,  expressed  in  words,  is  this :  The  square 
of  the  periodical  time,  multiplied  by  the  quantity  of  mat- 
ter, in  the  central  body,  is  always  directly  as  the  cube  of 
the  distance  ;  or,  which  is  the  same,  it  is  inversely  as  the 
cube  of  the  proximity.  H:  nee  it  follows  ;  That,  snice 
the  periodical  times  of  the  planets,  belonging  to  our  so- 
lar system,  have  been  exactly  ascertained  by  observation, 
their  relative  distances  from  the  Sun  may  be  determined, 
tvith  the  great' St  degree  of  precision.  That  is;  fixi.ig 
On  the  distance  of  the  Earth,  as  the  standard,  the  proper- 


CUap.  Vnj  OxM  THE  ORIGIN  OF    MOTiON.  46T 

tioiial  distances  of  tlx  oiher  planets  may,  by  their  peri- 
odical times,  be  exactly  known. 

From  the  preceding  observations,  it  is  evident ;  That' 
the  o;ravity,  velocity,  and  periodical  time,  of  any  revolv- 
ing body,  r,  are  always  exacdy  proportion  U  to  the  quan- 
tity of  matter,  contained  in  the  central  body,  r,  together  ' 
with  the  distance  and  the  proximity.  For  cnot  only  pro- 
duces motion  in  r,  or  gives  it  a  certain  degree  of  veio- 
city  ;  but  it  also  produces  ^.  peculiar  kind  oi  motion  ;  viz. 
that,  by  which  r  is  confined  within  certain  limits.  This 
confinement  results  from  the  relation  of  the  veloc  ity  of 
r  to  the  proximity.  The  velocity  of  r  has  a  continual 
tendency  to  carry  it  to  a  greater  and  greater  distance  from 
any  point  of  space,  in  which  it  does,  at  any  time,  exist. 
This  tendency,  however,  is  continually  counteracted  by 
the  relation,  which  the  velocity  of  r  has  to  the  proximity^ 
For  the  velocity  of  r  has  the  same  relation  to  the  proxi* 
mity,  as  the  quantity  of  matter  in  c  has  to  the  velocity  of 
r.  f^or,  miv-  :v:  X.  Therefore,  since  z;  is  a  mean 
proportional  between  7n  and  x,  its  tendency  to  carry  r 
beyond  the  limhs,  prescribed  by  m  and  x,  is  continually 
counteracted.  And  this  counteractive  influence,  by  which 
r  is  prevented  from  transgressing  its  just  bounds,  is  wha* 
we  call  GRAVITY,  or  attraction. 

From  what  has  been  observed,  in  the  preceding  pages, 
it  is  evident,  that  matter  is  the  cause  of  original,  or  pri- 
mitive motion.  For,  let  c  and  r  be  two  bodies  of  mat- 
ter. Then  these  two  bodies,  without  reckoning  into  the 
account  any  other  material  substance  whatever,  and  with- 
out  presupposing  any  degree  of  motion  in  either  of  them, 
will,  in  consequence  of  their  relation  to  the  future, 
h  ave  a  mutual  effect  on  each  other,  in  the  production  of 
^^ESENT  motion,  directly  according  to  the  quantity  of 


4rQH  ON  THE  ORJGTNT  OF  MOTION,  [VsiYill. 

matter,  which  each  of  them  contains.  That  is,  r,  by  di- 
minishing \ht  future  motion  of  r,  will  produce  a  propor« 
tional  degree  o^  present  motion  in  r ;  and  /",  by  diminish- 
ing  x\\t  future  motion  of  r,  will  produce  a  proportional 
degree  of  pre  ent  motion  in  c.  For  since  the  present  is 
inversely  as  the  future  ;  that  is,  the  less  the  future,  the 
greater  the  present ;  therefore,  the  increase  of  the  present 
motion  of  c  and  r  will  be  exactly  proportional  to  the  c//. 
minution  of  the  future  motion  of  each  respectively.  And 
the  diminuton  of  their  future  motions  will  be  according 
to  their  respective  quantities  of  matter.  Suppose,  that 
the   quantity  of  matter    contained   in    r,  is   a    thousand 

times,  for  instance,  as  great  as  that  which  r  contains 

Then  r,  by  being  in  a  state  of  coexistence  with  r,  will 
Kiake  ^'s  'uture  motion  one  degree  less,  and  consequent- 
ly, its  present  motion  one  degree  greater,  than  it  would  be, 
if  c  existed  alone.  And,  on  the  other  hand,  r,  by  being 
in  a  state  of  coexistence  with  r,  will  make  r's  Future  mo- 
tion a  thousand  times  less,  and,  consequently,  its  present 
motion  a  thousand  times  greater,  than  it  would  be,  if  r 
existed  alone.  Therefore,  c  and  r,  thus  mutually  ope- 
7ating  on  each  other,  will  produce  a  perfect  equilibrium 
or  balance.  For,  since  c  is  to  r,  as  1000  is  to  1 ;  there- 
fore, the  whole  momentum,  or  force  of  r,  will  be  equal 
to  the  \w\\o\t  force ^  or  momentum  of  c  ;  for  r  X  lO00=cX  1. 
Hence  it  is  evident,  that  it  is  mitter,  in  a  state  of  ex- 
istence with  matter,  that  produces  original  or  primitive 
motion.  And  it  is  this  kind  of  motion  that  carries  ali 
revolving  bodies,  of  which  any  planetary  system  is 
composed,  round  their  central  body,  according  to  laws 
math'.maticaily  exact.  And  now,  if  it  should  be  inqui- 
red ;  ho  V  mere  inanimate  matter  can  know  how  to  coiif 
form  to  rules  so  completely  perfect^  witikout  any  dfcvia- 


diJap.VIlI]  Ojff  MECHANICAL  MOTION.  409 

tion,  in  a  single  instance  ?  We  answer  :  Mere  inanimate 
matter  has  no  knowledge  at  all  in  the  case.  But  it  is  the 
Deity,  who  superintends  the  whole  affair.  With  him  is 
all  the  knowledge  and  all  the  power. 


CHAPTER  VIIL 

ON  MECHANICAL  MOTION  AND  RESISTANCE, 

AVING  considered  matter  and  original,  or  natural 
motion,  together  with  the  strict  mathematical  laws,  ac- 
cording to  which  it  is  governed,  the  next  thing  in  order, 
that  presents  itself  for  consideration,   is    mechanical 

MOTION. 

Natural  motion  is,  as  we  have  already  observed, 
(Chap,  vii.)  something,  which  is  immediitely  transferred 
from  the  future  to  the  present.  For  two  bodies, 
being  in  a  state  of  coexistence,  have  such  a  relation  to 
the  future  motion  of  each  other,  as  to  diminish  it  in  a 
certain  degree,  according  to  their  respective  quantities  of 
matter.  And  therefore,  they  have  a  mutual  effect  on  each 
other,  in  the  production  of  present  motion.  But  me- 
chanical motion  is  that,  which  is,  by  impulse,  transfer- 
red from  one  body  of  matter  to  another,  and  always  pre- 
supposes present  motion,  in  actual  existence.  There- 
fore, in  estimating  mechanical  effects,  not  matter  only, 
but  matter  and  motion^  or  the  whole  momentum  or  force 
of  a  moving  body,  must  be  brought  into  the  account.... 
And  in  treating  on  this  subject,  v/e  shall,  without  enter- 
ing  into  any  intricate  calculations,  only  just  mention  a  few 

such  plain  instances,  a§  may  be  subservient  to  the  pur- 

D  3 


410  ON  MECHANlCiVL  MOTION.  [Part  Ih 

pose  of  illustrating  the  general  nature  and  cause  of  me- 
chanical  motion.  And  in  order  that  we  may  effect  our 
purpose,  let  c  and  d  be  two  bodies  at  a  distance  from 
each  other,  containing  equal  quantities  of  matter.  Let 
us  suppose,  that  c  moves  in  the  direction  of  a  line  that 
passes  through  cf,  and  that  d,  if  it  has  any  motion,  moves 
in  the  same  direction  as  c.  Then,  according  to  this 
statement,  it  is  universally  the  case,  that  c,  supposing  it  to 
have  a  greater  motion  than  d,  will  come  into  contact  with 
d;  and  when  this  is  the  case ;  then  half  the  difference 
between  the  two  motions  will,  from  the  nature  of  the; 
case,  be  transferred  from  c  and  added  to  d.  That  is,  c 
will  lose,  and  d  will  gain  a  degree  of  motion  equal  to 
half  the  difference  between  that  of  c  and  d.  Or,  which 
is  the  same  thing,  the  defect  of  cTs  motion  will  be  sup- 
plied by  the  redundant  motion  of  c.  And  we  call  that 
motion  redundant,  which  is  greater,  and  that  defective, 
which  is  less,  than  half  the  sum  of  both  motions.  Take 
the  following  examples: 

1,  If  the  motion  of  c  is  4,  and  that  of  c?  is  0  ;  then  the 
sum  of  their  motions  will  be  4+0  ;  half  of  which  is  2.  In 
this  case,  the  motion  of  f  is  2  greater,  and  the  motionof  d\s 
2  less  than  half  the  sum  of  both  their  motions.  The  mot  ion 
of  r,  therefore,  w^ill  be  expressed  by  2+2,  and  that  of  dy 
by  2 — 2.  Here  it  is  evident,  that  the  redundance  of  r's 
motion  is  2,  and  the  defect  of  ^'s  motion  is  — 2.  There- 
foie,  when  the  redundance  comes  to  be  added  to  the 
defect  (which  will  be  the  case,  as  soon  as  c  comes  into 
contact  *\  ith  d)  then  they  will  mutually  destroy  each 
other.  C>nsequentl)  f's  motion  will  be  diminished  from 
2+2  to  2  ',  and  (/'s  motion  will  be  augmented  from  2—2 


Qhap.  VIII.]  ON  MECHANICAL  MOTION.  411 

to  2.  For  ^'s  motion,  when  its  redundance  is  destroy- 
ed, will  be,  not  2+2,  but  2+0  ;  and  cPs  motion,  when  its 
defect  is  supplied,  will  be,  not  2 — 2,  but  2 — 0. 

2.  If  the  motion  of  c  is  18,  and  that  of  c/  is  6  :  then  the 
sum  of  their  motions  will  be  18+6=24.  Half  of  this 
sum  is  12.  The  motion  of  r,  therefore,  previous  to  its 
contact  with  d,  will  be  6  tnore  ;  and  the  motion  pf  d  will  be 
6  lessy  than  half  the  sum  of  both  their  motions.  Conse- 
queiitly  ;  the  motion  of  c  is  12+6,  and  that  of  d  is  12—6. 
H  nee  it  is  evident,  that  the  redundance  of  ^'s  motion  is 
6 ;  and  the  defect  of  of' s  motion  is  — 6.  But  when  c 
comes  into  contact  with  d;  then  the  redundance  and  the 
defect,  being  added  together,  will  mutually  destroy  each 
other  ;  and  therefore  the  two  motions,  which,  previous  to 
the  contact  of  c  with  d,  are  12+6  and  12-— 6,  will,  when 
c  comes  into  contact  with  J,  be  12+0  and  12 — -0.  Once 
more ;  for  illustriytion. 

3.  If  the  motion  of  c  is  29,  and  that  of  J  is  13;  then 
the  sun  of  the  two  motions  will  be  29+1  ^=42;  half  of 
which  sum  is  21.  In  this  case,  the  motion  of  r,  previ- 
ous to  its  contact  with  d,  is  8  more,  and  the  motion  of  d 
is  8  less,  than  half  the  sum  of  both  the  motions.  And 
since  more  is  designated  by  +  (plus)  and  less  by  — 
(minus)  therefore  the  motion  of  c  will  be  expressed  by 
21+b,  and  that  of  f/  by  21  — 8.  But  when  c  comes  into 
contact  with  (/,  +8  will  be  added  to  — 8  ;  therefore  the 
two  motions,  instead  of  being  21+8  and  21 — 8  (as  they 
are  previous  to  the  contact  of  c  with  d)  will  then  be 
21+0  and  21—0. 

In  the  preceding  instances,  that  have  been  produced,  for 
the  purpose  of  illustrating  the  nature  of  mechanical  mo- 


412  ON  MECHANICAL  MOTON.  [Part  II- 

tlon,  the  two  bodies,  c  and  c/,  have  been  supposed  to  con^ 
tain  equal  quantities  of  matter.  We  shall  now  make  a 
different  statement,  by  supposing  the  quantities  of  flat- 
ter in  c  and  c/to  be  unequal. 

First ;  let  us  suppose  the  quantity  of  matter  in  c  to  be 
3,  and  that  in  d  to  be  1.  Let  the  velocity  of  d?  (previous 
to  contact)  be  supposed  to  be  4,  and  that  of  d  to  be  0, 
Then  when  c  comes  into  contact  with  dy  it  will  have  3 
degrees  of  velocity,  and  d  will  have  the  same  number. 

Secondly  ;  let  iis  suppose  the  quantity  of  matter  in  c 
to  be  1 ,  and  that  in  c/  to  be  3.  Let  the  velocity  of  c  (pre- 
vious to  contact)  be  supposed  to  be  4,  and  that  of  d  to 
be  0.  Then,  the  velocity  of  <r,  when  it  comes  into  con-^ 
tact  with  d,  will  be  1,  and  that  of  d  will  be  the  same. 

Hence  it  is  evident,  that  the  whole  sum  of  the  forces 
of  the  two  bodies,  whether  the  quantities  of  matter  are 
equal,or  unequal  will  be  the  same  after^their  contact,  as 
before.  Respecting  mechanical  motion  we  have  the  foU 
lowing  universal  principle. 

Let  c  and  d  be  any  two  luielastic  bodies,  w^hich  are  free 
from  all  resistance  ;  and  let  it  be  supposed,  that  ^  is  at  fi, 
distance  from  d,  nioving  with  a  uniform  velocity,  greater 
than  that  of  d,  and  in  the  direction  of  a  line,  that  extends 
from  c,  and  passes  through  d.     Then  it  is  universally  the 
case,  that,  previous  to  r's  coming  into  contact  with  d,  the 
foree  or  momentum  of  a  is  redundant^  and  that  oi  d\h  de- 
fective.    But  in  consequence  of  r's  coming  into  contact 
with  (/,  the  defect  of  (i's  motion  will  be  supplied,  by  the 
redundant  motion  of  c,     /Vnd  the  motion,  which  is  trans- 
ferred  from  c  to  rZ,  and  by  which  the  defect  of  J's  motion 
is  supplied,  is  what  we  call  mechanical.     Hence  we 
may  see  the  distinction  between  natural  and  mcchariiT 


dijiip.  VIII]  ON  MECHANICAL  MOTION.  415 

cal  motion.     The  former  is  transmitted  from  the  future 
to  the  present ;  but  the  latter  originates  in  the  present, 
and  is  that,  which  is  transferred  from  one  body  of  mat- 
ter to  another.     For,  with  regard  to  the  two  bodies,  c  an<J 
d,  whether  the  quantities  of  matter,  which  they  contain, 
are  equal  or  unequal,  it  is  universally  the  case,  that,  pre- 
vious to  contact,  their  forces  are  disproportionate  to  their 
quantities  of  matter  ;  for  c  has  a  greater,  and  d  has  a  less, 
force  than  its  due  proportion  ;    the  force  of  c,  therefore^ 
is  redundant  and  that  of  d  is  defective.      But  in  conse- 
quence of  the  contact  of  c  with  d,  there  will  be  no  excess 
nor  defect ;  and  therefore,  the  forces  of  c  and  d  will  be 
exactly  proportional  to  their  respective  quantities  of  mat- 
ter.    We  shall  now  produce  a  few  instances,  for  the  pur- 
pose of  proving  and  illustrating  this  universal  principle, 

1.  If  the  velocities  of  c  and  (/,  previous  to  contact,  arc 
8  and  0 ;  and  their  quantities  of  matter  are  equal ;  then 
the  sum  of  their  forces  will  be  8-f  0  =  8.  In  this  case  the 
force  of  ^  is  4  more,  and  that  of  r/  is  4  less,  than  its  pro- 
portion, according  to  its  quantity  of  matter.  The  force 
of  Cy  therefore,  with  its  excess,  is  44-4 ;  and  the  force  of 
dy  with  its  defect,  is  4 — 4.  But  when,  by  the  contact  of 
c  with  d,  the  two  forces  are  united  ;  then  there  will  be 
no  excess  nor  defect.  Consequently  ;  the  force  of  c  will 
be  44-0,  and  that  of  d  will  be  4—0. 

2.  If  the  velocities  are  9  and  5  ;  and  the  quantities  of 
matter  are  equal ;  then  the  sum  of  their  forces  v/ill  be 
9+5  =:  14.  But  if  the  forces  of  c  and  d  were  adjusted 
according  to  their  quantities  of  matter :  then  each  of  them 
would  be  7.  But  since  ^'s  force  is  2  more,  and  d^s  force 
3s  2  less,  than  7 ;  therefore  ^'s  force,  with  its  exces:s,  is 
7"f2,  and  c?'s  force  with  i<:s  defect  is  7— S.     But  when. 


414  ON  MECHANICAL  MTOTieN.  [Part  It. 

by  the  contact  of  c  with  f/,  the  two  forces  are  united ; 
then  the  excess  of  c's  force  will  be  removed,  and  there- 
fore,  the  defect  of  ^'s  force  will  be  supplied. 

3.  If  the  velocities  of  c  and  d  are  6  and  0 ;  and  their 
quantities  of  matter  are  unequal ;  in  the  proportion  of 
3  to  1,  for  instance  :  then  the  sum  of  their  forces  will  be 
18+0= l8.  That  the  whole  force  of  r,  previous  to  its 
contact  with  ^,  is  18,  is  evident.  For,  by  the  present 
statement,  c  contains  3  degress  of  matter,  and  moves  with 
6  degrees  of  velocity.  But  the  whole  momentum,  or 
force  of  every  body  of  matter  is  always  to  be  estimated, 
according  to  the  quantity  of  matter,  m,ultiplied  by  its  ve- 
locity. If  r,  therefore,  has  3  degrees  of  matter,  and  6 
degrees  of  velocity  ;  then  its  whole  momentum  or  force 
will  be  3X6^=18  Consequently;  if  the  forces  of  c  and 
ct  in  the  present  case,  were  regulated  according  to  their 
proportional  quantities  of  matter,  which  are  as  3  to  1  ; 
then  the  force  of  c  would  be  1 34-,  and  that  of  d  would 
be  4^^,  For  3:1::  13^: :  4J.  But  since  f's  force  is  1 8, 
and  c^'s  force  is  0 ;  therefore,  the  force  of  c  is  redundant, 
and  that  of  d  is  defective.  The  force  of  r,  with  its  ex- 
cess, is  13*H-4|  ;  and  the  force  of  d^  with  its  defect,  is 
4^ — 4f .  But,  in  consequence  of  the  contact  of  c  with 
J,  the  forces  of  c  and  d  will  be  united ;  and  there  will  be 
no  excess,  nor  defect,  in  either  of  them.  For  r's  force 
will  then  be  13^+0,  and  c?'s  force  will  be  44 — 0. 

4,  If  the  velocities  of  c  and  d  are  6  and  2 ;  and  their 
quantities  of  matter  are  in  the  proportion  of  3  to  1  :  then 
the  sum  of  their  forces  will  be  18+2=20.  In  this  case, 
^'s  force,  which  is  I8,  is  3  more,  and  c^'s  force,  which  is 
2,  is  3  less,  than  it  would  lie,  if  their  forces  were  in  pro- 
portion  to  their  quantities  of  matter.     Therefore  r's  force;j 


Cjiap.  VlII.l  CN  RESISTANCE.  415. 

with  its  excess,  is  15+3  ;  and  d^s  force,  with  its  defect, 
is  5 —  3.  But,  in  consequence  of  the  contact  of  c  with  dt 
the  excess  and  the  defect  will  both  be  annihilated.  The 
force  of  c,  therefore,  will  fall  from  15+3  to  15+0;  and 
the  force  of  c/ will  rise  from  5 — 3  to  5 — 0.  Consequently, 
c  and  d  will  have  equal  velocities.  That  is  ;  the  velocity 
of  r  will  be  5  :  for  3X5=15.  And  the  velocity  of  c/ will 
be  5  :  for  1  x5=5.     Once  more  : 

5.  If  the  velocities  of  c  and  d  are  6  and  2 :  and  their 
quantities  of  matter  are  in  the  proportion  of  1  to  3  :  that 
is,  c:d:  I  1:3;  then  the  sum  of  their  forces  will  be  6+6 
=  12.  For  1X6  =  6,  and  3X2=6.  In  this  case,  c's  force 
(6)  is  3  more,  and  c/'s  force  (6)  is  3  less,  than  it  would  be, 
if  the  two  forces  were  correspondent  to  their  proportional 
quantities  of  matter.  Hence  it  is  evident,  that  tht:  force 
ot  c,  with  its  excess,  will  be  expresed  by  3-f  3  ;  and  the 
force  of  d,  with  its  defect,  will  be  expressed  by  9 — 3, 
But  when  these  two  forces  are  united,  which  will  be  the 
case,  in  consequence  of  ^ 's  coming  into  contact  with  c/, 
then  ^'s  force,  which,  in  its  previous  state,  is  ^-^-3^  will 
become  3+0 ;  and  c/'s  force,  which,  previous  to  the  con- 
tact of  c  with  J,  is  9 — 3,  will  become  9 — 0.  The  velo- 
city of  r,  which  is  now  6,  will  become  3  ;  and  the  velo- 
city of  (/,  which  is  now  2,  will  become  3. 

Having  taken  a  view  of  the  universal  principles  of 
motion,  both  natural  and  mechanical  ;  and  having  every 
where  found  it  to  be  regulated  accorduig  to  laws  math, 
ematically  exact ;  w^e  shall  now  proceed  to  make  a  few 
observations  on  the  doctrine  ol  resistance  ;  which  is  di- 
rectly opposite  to  motion,  and  must,  therefore,  be  express- 
ed by  a  negative  quantity. 


416  ON  RESISTANCE.  [Part  ii 

Let  c  and  d  be  two  quantities  of  matter,  moving  in 
contrary  directions ;  then  the  forces  of  c  and  d^  being 
opposite  to  each  other,  one  will  be  affirmative,  and  the 
other  negative.  Suppose  that  c  contains  2  degrees  of  mat- 
ter, and  moves,  in  the  direction  of  a  line,  that  passes 
through  f/,  with  10  degrees  of  velocity  ;  and  that  d  con- 
tains 3  degrees  of  matter,  and  moves  with  5  degrees  of 
velocity,  in  the  opposite  direct  ion*  Then  the  force  of  c 
will  be  10X2=  20  ;  and  the  force  of  d  will  be  — by.Z-=i 
— 15.  The  negative  force  ( — 15)  is  \yhat  we  call  resist- 
ance. When  c  comes  into  contact  with  d\  then  the  whole 

of  the  negative  force  ( — 15),  and  also  15  degrees  of  the 
affirmative  force,  will  be  destroyed.  Consequently,  only 
5  degrees  of  affirmative  force  will  remain.  Therefore, 
when  c  comes  into  contact  with  c/,  then,  according  to  the 
principles'of  mechanical  motion,  which  have  been  already 
explained,  c  and  d  will  both  move  in  the  same  direction, 
with  one  degree  of  velocity. 

Opposite  motion  universally  implies  resistance  ;  and 
not  only  so,  but  resistance  is  also  universally  implied  in 
that  force,  by  which  any  quantity  of  matter  has  a  tenden- 
cy to  retain  its  relative  place.  There  are  two  kinds  of 
forces,  which  are  directly  opposite  to  the  direct  force  of 
any  moving  body.  One  of  these  consists  in  opposite 
motion,  and  the  other  in  retention ;  or  that  force,  by 
which  any  part  of  matter  has  a  tendency  to  retain  its  rela- 
tive place.     Each  of  these  two  forces  implies  resistance-^ 

Suppose  that  c  moves  with  10  degrees  of  force,  and 
that  (/ retains  its  own  place,  with  10,  or  more  than  10, 
degrees  of  force  ;  then,  when  c  comes  into  contact  widi 
f/,  all  the  force  of  c  will  be  destroyed,  by  the  resistance 
of  (/.  If  c  moves  towards  dy  with  twenty  degrees  of  force, 


Cfeap.  13^0  ON  DIVINE  OPERATION.  &e.  417 

and  d  retains  its  place,  with  fifteen  degrees  of  force  ;  then 
when  c  comes  into  contact  with  d,  all  the  resistance  of  c/> 
and  fifteen  degrees  of  the  force  of  c  will  be  destroyed.  Con- 
sequently five  degrees  of  affirmative  force  will  remain. 


CHAPTER  IX. 

CONTAINING  PRACTICAL  REMARKS  ON  THAT  DIVINE  OPE- 
RATION, WHICH  EXTENDS  TO  EVERY  PART  OF  THE  MA- 
TERIAL UNIVERSE. 

V?  E  have  now  taken  a^general  view  of  the  external 
mutable  system,  consisting  of  matter  and  motion  ;  and 
in  this  system,  we  find  the  following  things,  which  are 
all  perfectly  distinct  from  each  other. 

1.  Matter,  in  a  state  of  rest.  We  have  seen,  that  mat- 
ter alone,  would  always  continue  in  the  same  place.  But 
any  two  quantities  of  matter,  being  in  a  state  of  coexis- 
tence, have  such  a  relation  to  each  other^s  future  motion, 
as  to  diminish  it,  and  thereby  cause  it  to  be  transmitted 
from  the  future  to  the  present.     Hence  it  follows : 

2.  Thatj  in  the  external  mutable  system^  there  is  not 
only  matter,  but  also  motion,  in  addition  to  matter.  That 
motion  is  intirely  distinct  from  matter,  is  evident  from 
the  consideration,  that  one  is  an  effect^  of  which  the  ot  er 
is  the  cause.  Let  c  and  r  be  two  bodies  ;  then-,  though 
neither  of  them  is  the  cause  of  its  own  m'»tion  ',  yeteoA 
of  them,  according  to  the  principles,  which  have  been 
already  explained,  (chap.  7)  is  the  cause  of  the  motion  of 
the  other. 

3.  Since  there  is  motion,  in  addition  to  matter,  there 

is,  in  consequence  of  this,  a  change  of  matter,  in  r«spect 

E  3 


418  ON  DJVINE  OPERATION,  [Farl  iL 

to  its  place.  For  it  is  the  nature  of  motion,  when  it  is 
adckd  to  matter,  to  limit  the  thne  of  its  con'ir;uing  to  ex» 
ist  in  the  same  place.  Therefore,  as  matter  is  the  cause 
of  motion*.^  being  transmitted  from  the y^-T^re  to  the  pre- 
sent ;  so  motion  is  the  cause  of  mattefs  being  transferred 
from  one  place  to  another. 

4.  From  the  translation  of  matter  from  one  place  to 
another  arises  impuhe^  m  certain  particulai  cases. 

5.  By  impiihe  motion  is  transferred  from  one  body  of 
matter  to  another. 

6.  Opposite  motion,  and  also  the  force,  by  which  any 
one  part  of  matter  has  a  tendency  to  retain  its  relative 
place,  are  of  such  a  nature,  that  each  of  them  implies  re- 
sistance. All  direct  motion  is  affirmative ;  but  all  re- 
sistance is  negative.  These  two,  therefore,  being  in  di- 
rect opposition,  will,  whenever  they  are  added  together, 
mutually  destroy  each  other.  Thus  ;  if  any  degree  of 
direct  motion  is  expressed  by  m  ;  then  the  expression  for 
an  equal  degree  of  resistance  will  be  — m.  Let  7n  be 
added  to  ~?72,  and  the  sum  will  be  m—m  =  0,  If  the 
degree  of  motion  is  greater,  than  that  qf  the  resistance  ; 
then  the  sum  of  the  two  quantities,  when  they  are  added 
together,  will  he  affirmative  *,  but  if  the  motion  is  less  ; 
then  tl  e  sum  will  be  negative.  Thus  ;  the  sum  of  m  and 
— m  is  m — m  rr  0,  as  be  fore  ;  but  the  sum  of  2m  and 
—  m  is  zm — m-  m;  and  the  sum  of  m  and  — 2m  is 
m—  -m  =  — m    &c. 

From  a  re\  iew  of  the  whole,  that  relates  to  the  external 
system  of  mut.blc  existence  ;  we  find,  that  all  effects  are 
perfect  !y  regular,  and  are  procuced  in  conformity  to  those 
inviirinble  laus  of  divine  operation,  according  to  which 
the  Supreme  Ai^ent  exerts  his  power,,  in  this  department 


Cliap.  IX]  IN  THE  MATERIAL  SYSTEM.  419 

of  his  universal  government.  Every  part  of  the  mate- 
rial system,  from  the  greatest  to  the  most  minute,  with 
its  exact  relation  to  ihe  present  and  tlie  iuture,  is  subject 
to  his  all- penetrating  inspection.  He  views  "every  thing, 
as  being  what  it  is,  and  brings  every  thing  into  the  ac 
count,  which  relates  to  the  object,  that  he  has  in  view  . 
and  he  governs  the  natural  world,  exactl}'  according  to 
what  the  nature  of  the  c  ise  requires.  Not  a  single  par- 
ticle, therefore,  nor  the  least  part  of  the  intervenmg  dis- 
taiict  between  any  two  bodies  of  matter,  ever  escapes 
his  notice.  It  is  He,  who,  )y  his  efficacious  influence, 
and  unremitting  energy,  cotinects  all  consequences  with 
their  respeetive  antecedents-  Therefore,  .natter  itself,  and 
all  ih  •  (endless  variety  of  changes,  that  attend  it,  are  the 
err- :t..s  ol'  his  infinite  wisdom  and  mnipotf.nt  p.ow* 
ER,  Consequently,  w^hat  has  been  observed,  rei meeting: 
the  material  universe,  through  the  whole  of  which  ^ve 
have  continually  had  the  Deity  in  view,  is  vcrj  far  from 
being  a  subject  of  mere  speculation.  With  the  strictest 
truth  and  utmost  propriety,  might  the  Psalmist  say :  "  Great 
are  the  works,  of  the  Lord,  sought  out  by  all  them,  that 
have  pleasure  therein."  (Psiil.  cxi.  2.)  Everyone,  who 
views  this  subject,  in  its  proper  light,  will  feel,  on  his 
mind,  an  irresistible  impressio  i  of  his  being  in  the  im- 
mediate  presence  of  that  adorable  Being,  "the  invisible 
things  of  whom  from  the  creation  of  the  world,  are  clear- 
Iv  seen,  being  understood  by  the  things  thai  are  made^ 
even  his  eternal  power  and  Godhead."  (Rom.  i.  20  ) 

The  Deity,  in  all  his  operation.,  has  a  special  regard 
to  a  itecedents,  and  produces  consequents  accordingly; 
wh  lever  they  may  be,  as  they  relate  to  fmlte  beings. 
Hence  it  is,  that  he  has  solemnly  forewarned  his  rational 


420  ON  DIVINE  OPERATlOi^,  [Pa^t  ii. 

creatures,  not  to  admit  any  antecedent,  from  which,  whena 
ever  it  is  admitted,  his  plan  of  operation  will  require,  that 
a  hurtful  coi  sequence,  should  result.     And  he  has,  at  the 
same  time,  made  an  infinitely  benevolent  promise,  that  he 
will  produce  no  consequence,  that  may  be  hurtful  to  those, 
who  will  obey  his  command,  and  follow  his  direction,  by 
not  admitting  the  forbidden  antecedent.     But  if,  contra- 
ry  to  the  express  prohibition  of  Him,  who  has  the  abso- 
kite  power  of  life  and  death,  any  will  admit  the  antece- 
dent, which  he  has  given  them  a  most  strict  command, 
and  friendly  warning,  to  avoid  ;    then  he   will  certainly 
produce  an  answerable  consequence,  however  hurtful  it 
may  be  to  those,  who  have  admitted  the  prohibited  ante- 
cedent.    He  will  invariably  prosecute  his  own  universal 
plan  of  operation,  in  producing  consequences,  according 
tp   their  respective   antecedents ;    whatever  the    conse- 
quences, in  the  final  result,  may  be  ;    whether  ultimately 
good  or  ultimately  evil,  as  they  relate  to  perceptive  be- 
ings.    For  he  has  expressly  said ;  "  That  his  counsel 
shall  stand,  and  that  he  will  do  all  his  pleasure."    (Isa. 
xlvi.  10.)      And  on  this,  the   whole  stability  of  all  his 
promises  and  all  his  threatenings  intirely  depends.  "  And 
the  Lord  hath  sent  unto  you  all  his  servants,  the  prophets, 
rising  early  and  sending  them  ;    but  ye  have  not  heark- 
ened nor  inclined  your  ear  to  hear.  They  said.  Turn  ye 
again,  now  every  one,  from  his  evil  way,  and  from  the 
evil  of  your  doings,  and  dwell  in  the  land,  that  the  Lord 
hath  given  unto  you,  and  to  your  fathers,  for  ever  and 
ever.     And  go  not  after  other  gods  to  serve  them,  and  to 
worship  them,  and  provoke  me  not  to  anger,   with  the 
works  of  your  hands;  and  I  will  do  you  no  hurt. 
Yet  ye  have  not  hearkened  unto  me,  saiththe  Lord  j  that 


Cl»ap.  IX.3  IN  THE  MATERIAL  SYSTEM.  421 

ye  mi  gilt  provoke  me  to  anger,   with  the  works  of  your 
hands,  to  your  own  hurt."  (Jer.  xxv.  4 — 7.) 

In  taking  a  view  of  the  system  of  matter  and  motion, 
we  have  found  that  Ahiiighty  Being,  who  at  first  created 
the  amazing  whole,  every  where  present,  attending,  with, 
out  any  intermission,  to  the  work  of  his  hand,  and  conti- 
nually operating,  according  to  laws,  mathematically  exact, 
in  the  production  of  effects,  in  perfect  conformity  to  their 
respective  causes.  In  the  exertions  of  his  power,  m  hich 
are  of  boundless  extent,  he  takes  into  the  account  every 
particle  of  matter,  and  every  degree  of  motion,  through- 
out the  whole  of  the  m;^terial  universe.  He  produces, 
regulates,  and  governs,  according  to  rules,  which  are  abso- 
lutely perfect,  every  motion,  both  natural  and  mechani- 
cal. And  consequently,  that  endless  variety  of  changes, 
which  material  substances  are  constantly  receiving,  is  the 
result  of  his  all  pervading  influence  ;  which  extends  from 
the  smallest  mote,  that  plays  in  the  sunbeams,  to  the 
raging  billows  of  the  mighty  deep ;  and  from  thence,  to 
those  stupendous  revolving  masses  of  matter,  that  com- 
pose the  numberless  planetary  systems,  which  occupy» 
at  proper  distances,  all  the  vast  regions  of  unlimited 
space.  He  also  measures,  in  the  most  exact  proportion, 
that  degree  of  resistance,  whi< h  ought  to  be  oiven  to 
every  moving  force,  that  acts  on  those  parts  of  matter, 
which,  by  their  connexion  with  other  parts,  have  a  ten- 
dency to  remain  in  a  state  of  relative  rest. 

It  has  been  already  observed  ;  That  the  Deity,  in  that 
first  exertion  of  his  power,  by  which  he  created  the  ma- 
terial universe,  had  no  respect  to  any  particular  antecc' 
dent ;  because,  previous  to  creation,  no  such  antecedent 
bad  any  actual  existence.     But  he  had  respect  to  a  uni- 


422  ON  DIVINE  OPERATION,  [Part  Ih 

vERsAL  antecedent;  viz.  that,  which  was  implied  in  hig 
own  adoraltle  nature  and  glorious  perlections.  For  such 
was  his  nature,  as  to  render  it  perfectly  consistent  to  ad- 
jnit  a  mutable,  as  well  as  an  immutable,  system.  He, 
therefore,  saw  fit  to  put  forth  an  exertion  of  his  power, 
that  should  be  as  extensive  as  immensity,  and  attended 
vridi  consequences,  as  durable  as  eternity.  When  the 
material  universe  was  actually  created ;  then  he  h.id  a 
special  regard  to  the  actual  state  of  things,  in  the  muta» 
ble  system.  There  were,  then,  particular  causes,  accor- 
ding to  which  it  was  Jit  and  proper,  that  he  should  ex- 
ert his  power,  in  the  production  of  certain  effects.  For, 
when  it  had  become  a  real  fact,  that  there  was  the  coex- 
istence of  one  body  of  matter  with  another  ;  then  there 
w^as  a  tit  rcasoiiy  or  proper  cause,  why  he  should  exert  his 
power,  in  the  production  of  motion,  in  addition  to  mritter. 
In  this  way  it  is,  therefore,  that  matte*  is  the  cause  of 
motion.  And  when  motion  exists  in  addition  to  matter  ; 
then  there  is  a  suitable  reason,  or  proper  cause,  why  mat- 
ter should,  by  the  exertion  of  divine  power,  be  transfer- 
red from  one  place  to  another.  And  thus  v  is,  that  ino* 
tion  is  the  cause  of  all  that  endless  variety  of  changes,  of 
which  matter  is  susceptible,  in  respect  to  its  place.  Hence 
it  is  evident,  that  the  Deity,  that  Omnipotent  Being,  who 
at  first  created  the  whole  material  system,  by  one  instanta- 
neous exertion  of  his  power,  takes  an  exact  account  of 
every  particle  of  matter,  with  every  degree  of  motion, 
and  is  continually  operating,  in  that  department  of  his 
Government,  which  relates  to  inanimate  existence,  in  the 
production  of  particular  effects,  according  to  the  strictest 
rules  ;  which  are  commonly  denominated,  laws  of  nature. 
Therefore,  that  extreme  degree  of  folly,  madnesa*  and 


Qhsp   IX]  IN  THE  MATERIAL  SYSTEM.  423 

presumption,  of  which  those  are  guilty,  who  openly  de- 
clare with  their  lips,  or  secretly  say  in  their  hearts,  "  That 
there  is  no  God,"  is  too  great  for  language  to  express. 
(l*sal.  xiv.  I.) 

From  tlie  preceding  observations,  it  follows  ;    That 
those,  who  disjoin  philosophy  from  divinity,  considering 
them,  as  not  having  any  intimate  relation  to  each  oiher^ 
have  a  very  wrong  view  of  those   most  interesting  and 
important  subjects.      For,  certainly,  every  subject  is  in- 
teresting and  important,  which  is  di reedy  calculated  to 
impress  the   mind  of  every  one,  who  considers  it,  in  its 
true  light,  with  an  irresistible  conviction  of  the  immedi- 
ate presence,  and  the  iniiiattly  diifusive  energy,  of  the 
Omnipotent,  Omniscient,  All  perfect  Jthovah.    It  is  pro- 
{)er,  that  perceptive  beings  should  be  governed  in  a  man^ 
ner  very  different  from  mere  inanimate  existence,  which 
is  intireiy  destitute  of  all  perception  ;  because  there  is, 
in  the  two  casts,  a  great  difference  between  the  antecedents; 
and  therefore,  the  universal  plan  of  divine  operation  requires, 
that  there  should   be  an  answerable  difference,  relative 
to  the  respective  consequences.     It  must  be  remembered, 
however,  that  it  i:^   the  sa.ne   Supreme  Governor,  who 
rules,  with  absolute,  uncontrollable  sway,  every  finite  ex- 
istence, in  the  natural  and  moral  world,  through  all  parts 
of  his  bouadlcss  dominion.     How  such  an  absolute,  uni- 
versal government,  as  this,  can  be  consistent  with  the 
true  lilxrty  of  moral  agents,  will  be  particularly  shown 
in  its  proper  place. 

Secondary  causes  are  not  to  be  supposed  to  possess 
any  degree  of  inherent  power  or  efficacy  ;  but  they  ought 
to  be  considered,  as  antecedents,  according  to  which,  the 
Deity  himself  exerts  his  own  power,  in  the  production  of 


424  ON  DIVINE  0P£IIA.TI0N.  Stc.  [Paii  IL 

correspondent  effects.  It  is  a  generally  received  maxim  ; 
That  there  is  no  effect  without  a  cause.  And  this  maxim 
rightly  understood^  is,  doubtless,  universally  true.  For^ 
the  just  import  of  it  is.  That  the  Duty  never  exerts  his 
power,  in  the  production  of  anjv  particuiar  effect,  without 
some  proper  reason  for  such  exertion.  The  reason^  why 
the  Deity,  by  the  exertion  of  his  power,  produces  any  par» 
ticular  effect,  is  the  very  same,  as  what  we  mean  (according 
to  the  uniform  sense  in  which  we  use  the  term  j  by  the  par. 
ticular  cause  of  the  effect.  For  the  Deity,  as  we  have 
said,  produces  all  consequences,  exacdy  according  to  their 
respective  antecedents.  This  we  have  found  to  be  uni- 
versally true,  in  the  external  system  of  matter  and  mo- 
tion ;  and  we  shall  find  it  to  be  equally  true,  in  the  men- 
tal, or  internal  system.  This  method  of  operation  is  per- 
fectly agreeable  to  that  universal  plan,  which  the  De  ty 
has  always  prosecuted  ;  and  which  he  will,  with  resistless 
energy,  for  ever  continue  to  prosecute,  through  endless 
duration.  And  there  is  no  being  in  the  universe,  that 
has,  or  ever  will  have,  power  to  invert  this  immutaljle 
order  of  thii  gs,  which  has  been  established  by  him,  who 
"  doth  according  to  his  will  in  the  army  of  heaven,  and 
among  the  inhabit -nts  of  the  earth :  and  none  can  stay 
his  hand,  or  say  unto  him,  What  dost  thou  ?"  (Dan* 
iv.  35.) 

As  there  are  different  reasons,  or  causes,  why  the  Uni- 
versal  Agent  should  exert  his  power,  in  the  production  of 
particular  effects;  so,  "there  are  diversities  of  opera- 
tions, but  it  is  the  same  God,  who  vvorketh  all  in  all...»* 
(1  Cor.  xii»  6.) 


OPRUTH  DISPLAYED, 

PART  TH1RD> 


j(3 


TRUTH  DISPLAYED. 

PART  THIRD. 


ON  THE  MENTAL  SYSTEM;  OR  THAT  WHICH  RELATES  TO 
THE  MIND,  WITH  ITH  VARIOUS  ATTiiiNDANT  PERCitPtr 
TIONS. 


CHAPTER  I, 

CONTAINING  A  GENERAL  VIEW  OF  THE  MENTAL  SYSTEM: 

XN  the  whole  external  system  of  mutable  existence,  we 
never  can  find  any  perception,  nor  any  percipient;  princi- 
ple. For  no  perception  can  be  found  in  matter,  nor  in 
any  possible  modification  of  it ;  noi*  in  any  kind  of  mp* 
tion,  whether  natural  or  mechanical,  in  addition  to  mat- 
ter. It  is,  however,  an  incontestable  fact,  that  perception 
does  actually  exist.  It  is,  therefore,  an  effect,  of  which 
there  is  some  cause.  If  it  should  be  said.  That  the  Deity 
produces  perception,  by  the  exertion  of  his  own  power  ; 
it  will  be  readily  granted,  that  this  is  certainly  true.  But 
then,  what  has  been  repeatedly  observed,  must  always  be 
remembered  ;  That  he  never  produces  any  effect  without 
a  cause.  And  since  he  sees,  and  regards,  every  thins* 
as  being  exactly  what  it  is,  without  the  possibility  of  be« 


428  A  GENERAL  VIEW  OF  [Part  U^. 

ing  the  subject  of  any  partiality,  or  deception  ;  therefore^ 
he  produces  every  effect,  jusc  according  as  he  sees  fit;, 
or,  just  according  as  there  is  a  suitable  reason,  or  proper 
cause,  for  his  producing  it ;  and  from  this  method  of  ope- 
ration, he  never  varies,  neither  in  the  natural,  nor  in  the 
moral  world.  Consequently,  perception,  being  a  parti- 
cular effect,  has  some  particular  cause ;  and  not  only  a 
remote,  but  also  a  proximate  cause.  But  this  proximate 
cause,  whatever  it  may  be,  does  not  consist  in  mat  per, 
even  with  all  its  endless  variety  of  modifications ;  nor  in 
any  kind  of  motion  in  addition  to  matter,  *There,  then, 
shall  we  find  the  proximate,  or  immediote  cause  of  this 
peculiar  kind  of  existence  ?  where  is  the  passage,  which 
leads  into  that  wonderful  region,  in  which  the  percipient 
principle,  with  its  eternal  series  of  attendant  perceptions, 
resides  ?  l^he  Universal  Agent  can  point  out  the  way. 
Under  his  protection,  therefore,  and,  being  led  by  his 
guiding  hand,  we  shall  now  enter  this  awful  passage  ;  and, 
by  })ursuing  it,  make  a  solemn  transition  from  the  mate- 
rial, to  the  mental  system. 

In  treating  on  this  most  interesting,  and  all-important 
subject,  which  is  now  before  us,  the  first  thing,  which 
\ve  have  to  do,  is  to  take  a  view  of  motion,  from  its  first 
origin  to  its  final  end.  All  motion  is  originally  trans- 
mitted from  the  future  to  the  present.  After  it  has  been 
present,  in  addition  to  matter,  it  is  then,  not  universally, 
but  in  some  special  cases,  transferred  from  one  part  of 
matter,  to  another,  till,  at  length,  as  the  final  result,  it  is 
wholly  transferred,  from  matter,  to  the  want  of  per- 
ception. Here  motion,  at  least,  such  a  degree  of  it,  as 
is  thus  transferred,  intirely  leaves  every  part  of  the  ex- 
ternal system,  and  retunis  no  more ;  for  it  is  then  brougljt 


Ohap.  I]  THE  MENTAL  SYSTEM.  429 

^  the  last  stage  of  its  existence  ;  ami,  having  produced 

a  nicmvntary  peicepiion,  ii  then  inimtciiuiCi}  cxjjireb 

JFor  positive  perception,  haviniJ  once  bteu  present,  does 
not  continue  for  any  length  of  time ;  but  is,  after  it  has 
once  been  produced,  nistantly  separated  from  its  produc- 
tive cause,  by  receding  from  the  present  to  the  j^ast, 
where  it  always  remains ;  and  consequently,  never  re- 
turns back  to  the  piesent.  Thus  we  have  seen  one  ope- 
ration performed,  in  the  new  world,  into  whic  h  we  have 
V  BOW  entered,  for  the  purpose  of  visiting  the  Almighty- 
Agent,  and  seeing  how  he  carries  on  his  work,  in  the  va- 
rious departments  of  his  universal  dominion.  And  most 
solemn  is  the  consideration ;  That  a  work  is  jiow  begun, 
'vvhich  is  never  to  end.  For,  after  the  first  transmissive 
motion,  having  fulfilled  its  appointed  commission,  has 
expired,  and  the  fiist  perception  lias  taken  its  fiital  de- 
partiu'e  ;  then  another  motion,  having  been  previously- 
prepared,  by  being  transferred  from  common,  to  organ- 
ized matter,  will  be  transmitted,  from  its  last  residenc^e  ia 
the  material  system,  to  the  want  oi  perception  in  the  men- 
tal world  ;  in  consequence  of  which,  another  perception 
will  be  produced  ;  which,  having  had  a  momentary  ex- 
iscence,  in  the  present,  will  retire,  like  the  preceding  one, 
to  its  eternal  state,  in  the  past.  Thus,  a  sec  nd  opera- 
tion will  be  performed ;  then,  after  this,  a  thirds  in  like 
ii'ianner ;  then  2ifijurth;  aiier  that,  2^  fifths  &.c.  in  a  con- 
tinual series.  And,  in  this  way,  the  succession  v/iil  be 
continued,  till  the  regular  course  of  positive  perception 
meets  with  a  total  obstruction.  And  when  this,  in  any 
particular  instance  (and  many  such  sad  instances  tixre 
are)  comes  to  be  the  case  ;  then  perception  will  not  cease, 
b^t,  the  whole  balance  being  thrown  on  tlie  opposite 


430  A  GENERAL  VIEW  ©F  tPart  iiil 

side,  it  will  all  be  absolutely  and  essentially  changed,  to 
somethinp-  of  a  nature  totally  different,  from  what  it  was 
beiore  ;  that  is,  it  will  be  changed,  from  a  positive,  to  a 
negative  state.  It  follows,  therefore,  that  a  series  of  per- 
ceptions, having  been  once  begun,  will  necessarily  con- 
tinue  for  ever. 

Hence  there  are  two  perfecdy  distinct  causes  of  per- 
ception ;  one  of  whicl.  is  the  cause  of  positive,  and  the 
other,  that  of  the  negative  kind.  The  fi.'st  of  these  two 
dirtrctly  opposite  kinds  of  ei^istence,  is  pleasure,  or  hap- 
piness ;  and  the  other  \s  pain,  or  misery.  If  the  current 
of  positive  perceptions  should,  in  consequence  of  being 
totally  obstructed,  intirely  cease  to  flow  from  the  Juuret 
then  past  perception  will  immediately  begin,  and  eternal- 
ly continue,  to  operate,  in  the  production  of  an  endless 
series  of  negative  perceptions.  The  past  perception,  thus 
operating,  is,  in  the  figurative  language  of  scripture,  the 
worm  that  never  dies  ;  and  the  negative  perception,  con- 
tinually resulting  from  it,  the  fire  that  never  will  be 
quenched.  And  having  the  whole  course  of  things,  in 
the  mental  system,  thus  intirely  inverted,  implies  a  change, 
which  is  inexpressibly  dreadful.  Hence  arises  the  infi^ 
nite  importance  of  taking  seasonable  care  *'  to  lay  up  a 
good  foundation  against  the  time  to  come,''  in  order  to 
prevent  such  an  awful,  tremendous  catastrophe.    (1  Time 

vi.  19.) 

There  are,  as  we  have  just  been  observing,  two  per- 
fecdy distinct  causes  of  perception ;  one  of  which  is  de- 
rived wholly  from  the  external  system  of  things,  and  the 
other  is  wholly  implied  in  the  disorder  of  the  internal  or 
mental  system.  From  the  operation  of  these,  result  those 
opposite  effects,  which  constitute  happiness  and  misery. 


{;h&p.  13  THE  MENTAL  SYSTEM.  431 

The  first  of  the  two  causes,  already  mentioned,  haviiiir 
once  begun,  will  always  continue  to  operate  ;  and  conse- 
quently, a  current  of  positive  perceptions  will  flow,  froiu  the 
future  to  the  present^  and  from  the  present  to  the  past ; 
or  else  the  positive  series  will  be  brought  to  its  final 
close.  And  then,  the  other  cause  will  begin  to  operate, 
and  continue  its  operation  without  end.  And,  in  this 
last  case,  all  communication,  between  the  external  and 
internal  system,  will  be  for  ever  cut  off;  because  ''  a  great 
gulf,"  unt'athomably  deep,  and  unalterably  **  fixed,"  will 
make  an  eternal  separation  between  them.  (Luke  xvi.  -26.) 
Since  there  are  two  causes,  one  of  positive,  and  the  other 
of  negative  perception,  and  these  are  of  such  a  nature 
that  the  exclusion  of  one  necessarily  implies  the  admis- 
sion of  the  other  ;   therefore  it  follows  ;  That  perception, 

having  once  begun,  will  extend  into  an  infinite  series 

But  it  is  an  incontestable  fact,  that  one  of  the  two  causes 
has  already  begun  to  operate  ;  in  consequence  of  which^ 
perception  has  been  a(  tually  present,  and  is  now  past..,o.> 
Therefore,  it  has  now  become  necessarily  and  unaltera- 
bly  true,  that  there  will  be  an  endless  series  of  percep-. 
tions.  And  this  immutable  tru  i  h,  w'iich,  in  distinc- 
tion  from  all  others,  has  the  most  direct  and  immediate 
relation  to  an  eternal  series  of  pfrceptions  i* 
what  we  call  the  percipient  principle.  This  h 
that  permanent,  ever  durable  substance,  which,  always 
remaining  unchangeable  itself,  perceives  all  the  changes^ 
which,  in  endless  variety,  succeed  each  other,  in  the 
mental  system.  This  percipient  principle,  now  described, 
is  the  same  as  the  soul,  or  the  finite  mind.  It  has 
been  observed,  Tliat  positive  perception,  after  having  had 
a  momentary  existence  m  the  present^  retires  to  the  pas^ 


432  A  GENERAL  VIEW  07  [Part  Iia, 

and,  by  thus  retiring,  annihilates  its  productive  cause  j 
but  the  percipient  principle,  or  the  mind  itself,  never 
pabses  away  ;  for  it  always  remains  present,  while  one 
positive  perception  after  another  gives  its  momentaiy  at- 
tendance, and  then  for  ever  retires  to  the  past,  to  return 
no  more.  But  though  positive  perception,  having  once 
presented  itself  to  the  mind,  immediately  recedes  from 
the  present  to  the  past ;  yet,  previous  to  the  mental  sys- 
tem's being  totally  disordered,  so  as  to  be  finally  cut  off 
from  all  cOmmlmication  with  the  external  state  of  things, 
a  series  of  positive  perceptions  will  be  successively  flow- 
ins;;  from  the  future  to  the  present.  But  in  that  case^ 
which  implies  a  total  disorder  of  the  mental  system,  the 
series  of  positive  ])erceptions  will  be  brought  tt)  its  final 
elose ;  and  consequently,  a  negative  series  will  begin  i 
and,  having  thus  once  begun,  will  conthme,  without  in- 
termission, till  past  tifjie,  ever  swelling,  like  a  mighty 
ocean,  has  become  equal  to  a  future  etemiti/. 

If  }  ou  inquire,  W  hat  can  be  the  cause  of  this  amazing' 
change  ?  We  answer  ?  It  is  false  perception.  There  are 
two  cases,  however,  in  which  false  per^'f  ption  does  not 
actually  produce  this  effect.  The  first  case  is  that,  id 
which  it  has  not  risen  to  such  a  degree,  as  to  dissolve  the 
vital  union  between  the  body  and  the  mind.  For,  while 
natural  life  remains,  there  is  some  ( ommunication  be- 
tween the  external,  and  the  intenksl  state  of  things.  Pre- 
vious to  natural  death,  therefore,  the  series  of  positive 
perceptions  is  not  terminated.  And  though,  in  this  case, 
false  perception  frequently  produces  that  of  the  negative 
kind,  or  pain  :  yet  the  pain,  thus  produced,  is  counter- 
acted, ar»d  is,  therefore,  immediately  suppressed.  And 
when  another  ialse  perception  becoiiieb  present,  it  m% 


<;bap.  1.3  THE  MENTAL  SYSTEM,  43o 

have  a  momentary  operation,  as  before.     Or,  in  the  use 
of  figurative  language,  it  may  be  said,  That,  after  the 
fire  once  begins  to  be  kindled,  it  will  be  immediately  ex- 
tinguished ;  and  after  it  begins  to    be  kindled    again^ 
it   will    again  be    extinguishedo        And  this  will  con- 
tinue   to    be  the    case,   as    long  as    any  counteractive 
principle  remains;  even  on  the  supposition  of  there  be- 
ing no  other  one,  but  only  that,  which  consists  in  natural 
lift*.     But  if  there  shoidd  be  no  other  than  this,  at  the 
time,  when  falsehood  has  risen  to  its  highest  degree,  so 
as  to  produce  natural  death ;  then  falsehood,  in  this  case, 
by  taking  away  natural  life,  will  finally  destroy  the  whole 
counteractive  principle,  tliat  the  soul  ever  possessed  ;  and 
therefore,  will  kinrlle  a  fire,  that  can  never  be  extinguish- 
ed, and  consequently,  a  fire,  that  will  eternally  burn,  with 
increasing  fury.     Or,  to  speak  without  a  metaphor,  false 
perception  will,  in  this  case,  introduce  an  infinite  series 
of  negative  perceptions,  that  is,  real  pain,  or  misery,  for 
ever  augmented,  by  greater  and  greater  degrees,  in  end- 
less progression. 

We  have  observed,  that  as  long  as  there  is  any  coun- 
teractive principle,  even  though  it  consists  in  nothing 
but  natural  life,  negative  perception,  if  it  once  begins  to 
exist,  will  be  immediately  suppressed  ;  and  if  it  again  be- 
gins to  exist,  it  will  be  again  suppressed,  &c.  But  then,  in 
this  case,  the  counteractive  principle,  consisting  in  nothing 
but  natural  life,  is  continually  liable  to  be  lost ;  and  this, 
being  once  lost,  can  never  be  recovered ;  and  therefore^ 
negative  perception  will  not  only  begin,  but  will  always 
(Continue,  extending  itself,  as  we  have  already  observed^ 
iiito  an  infinite  series. 

G3 


434  A  GENERAL  VIEW  OF  [Part  III. 

But  there  is  another  caise,  of  an  essentially  different  na- 
ture from  that,  which  has  now  been  mentioned  ;  and  the 
case,  to  which  we  now  refer,  is  that,  in  which  the  soul, 
by  the  effectual  exercise  of  practical  faith,  is  actually 
united  to  the  glorious  Mediator.  In  this  case,  there  is  an 
intirely  new  counteractive  principle,  consisting  in  eterna} 
life,  already  begun  ;  which,  therefore,  is  infinitely  above 
all  dependence  on  mere  temporal  life,  and,  consequently, 
is  a  principle,  which  temporal  death  can  never  destroy.. .c 
This  is  that  principle  of  inestimable  value,  which  it  is 
the  grand  and  all-important  business  of  mankind,  now, 
in  this  day  of  probation,  this  accepted  time,  to  obtain.... 
For  this,  beino:;  once  obtained,  will  not  only  afford  an  ab- 
solute security  against  eternal  misery,  but  will  also  intro- 
duce the  soul,  after  its  having  passed  through  a  short  con- 
flict with  sin  and  sorrow,  into  a  state  of  happiness,  per- 
fect in  degree,  and  endless  in  duration.  The  soul  will 
then  be  completely  purified  from  every  defilement,  and 
always  enjoy  the  unspeakable  privilege  of  being  render- 
ed absolutely  incapable  of  ever  returning  back  again  to 
its  former  state  of  imperfection.  Its  happiness,  consist- 
ing in  the  most  refined  excellence,  that  can  be  communis 
^ated  from  infinite  perfection,  will  be  as  great  in  degree^ 
as  its  finite,  but  yet  ever  growing,  capacity  can  possibly 
^dmit,  and  will  rest  on  a  foundation,  as  firm  as  the  throne 
of  the' eternal  Jehovah.  Such  a  principle  as  this,  there- 
fore,  since  it  is  attended  with  happifying  consequences, 
so  inconceivably  great  and  durable,  contains  a  values, 
which  is  infinitely  more  than  sufficient  to  counterbalance 
the  most  arduous  labours  of  the  longest  life,  that  we  have 
to  spend,  in  this  introductory  state,  through  which  we  arc 


C^ap.  I]  tHE  MENTAL  SYSTEM.  435 

now  contiiiiually  advancing  forward  to  a  fixed  and  endless 
futurity. 

The  particular  cause  of  positive  perception  ;  perception 
itself;  and  the  perceiving  mindy  are  all  perfectly  distinct 
from  each  other,  and  from  every  thing,  whether  material 
or  immaterial,  that  belongs  to  the  external  system.  They 
are  all  perfectly  distinct  from  time  and  space  ;  from  matter, 
in  every  form  ;  and  from  all  motion,  in  addition  to  mat- 
ter :  diey  are  likewise  perfectly  distinct  from  each  othen 
The  particular  cause  of  positive  perception,  after  having 
once  produced  its  effect,  immediately  expires.  Positive 
perception,  having  once  been  present,  instantly  recedes 
from  the  present  to  the  past,  and  there  for  ever  remains. 
But  the  mind  is  something,  that  never  expires,  nor  re- 
cedes from  the  present  to  the  past,  and  therefore,  is  per- 
fectly distinct,  both  from  perception,  and  also  from  it^ 
productive  cause.  It  is  also  to  be  observed.  That  every 
individual  mind  has  a  system,  peculiar  to  itself.  For  that 
series  of  perceptions,  which  imjncdiately  relates  to  any 
one  individual  mind,  though  it  may  be  perfectly  similar 
to,  yet  IS  intirely  distinct  from,  that,  which  mimediately 
J-elates  to  any  other.  Consciousness,  therefore,  never  caii 
be  transferred  from  one  mind  to  another.  And,  this  be- 
ing the  case,  eveiy  individual  mind  must  always  retain 
its  own  consciousness.  Hence  follows  a  most  serious 
and  interesting  consequence  ;  viz.  That  every  individual 
mind  must  always  remain  the  same  idt-ntical,  conscious 
being,  amidst  all  the  changes  and  revolutions,  that  even 
a  whole  eternity  can  produce. 

Matter  and  motion  admit  of  an  endless  variety  of 
d[iang:^s  ;  perception,  also,  is  continually  changing :  for 
matter  iB  cha^iged,  by  being  tran:)ferred  from  one  place  fn 


436  ON  THE  CAUSE  OF  PERCEPTI6!N.  [i^art  Hi* 

another ;  motion  is  changed,  by  being  transferred  from 
one  part  of  mutter  to  another,  and  then  transmitted  from? 
matter  to  the  want  of  perception  ;  after  whicli  it  imme- 
diately expires  ;  perception  also,  is  changed,  by  being 
transmitte^d  from  the  future  to  the  present,  and  then  mak* 
ing  its  final  transition  from  the  present  to  the  past :  but 

the  mind  always  continues  to  be  invariably  the  same 

We  do,  indeed,  often  speak  of  a  change  of  mind ;  but 
this,  rightly  understood,  always  implies,  not  any  absolute 
change  of  the  mind  itself,  but  a  change  of  its  percep- 
tions. Hence  the  mind  always  retains  its  own  personal 
identity ;  which  consists,  not  in  perception,  nor  in  its  pro- 
ductive cause,  but  in  the  mind  itself ;  which  is  one  in- 
divisible, unextended  substance  ;  always  remaining  un- 
changed, while  it  perceives  that  series  of  changes,  which 
are  presented  to  it,  in  endless  succession* 


v> 


CHAPTER  II. 

ON  THE  PARTICULAR  CAUSE  OF  PERCEPTION. 

T 


E  find,  that  finite  positive  perception  does,  in  fact;, 
exist.  And  since  there  is  no  effect  without  a  cause  ; 
therefore,  there  is  some  special  cause  of  the  actual  exis- 
tence of  this  peculiar  effect.  It  is  evident,  that  the  mere 
want  of  perception,  and  nothing  else,  is  not  the  cause  ; 
thv-rcfore  the  real  cause  is  something  in  addition  to  the 
want  oV  perception.  Having  brought  the  case  to  this  gene- 
ral dt'  tsion,  the  only  remcjinmg  inquiry  now  is.  What 
is  it,  i.i  particular,  which,  in  addition  to  tht-  want  of  per- 
ception, is  the  cause  oi  perception  itself?  To  this  inqui- 


Chap.  11.]  Olir  tHE  CAtfS£  OF  PERdtPTION:  437 

ry  we  shall  give  the  following  direct  and  explicit  answer  ; 
viz.  That  the  special  cause  of  all  positive  perception  is 
M)TioN,  transmitted  from  matter,  to  the  want  of  percept 
fion.     And  to  express  that  peculiar  kind  of  existence, 
which  consists,  not  in  matter,  nor  motion  added  to  mat» 
ter,  but  in  motion,  in  addition  to  the  want  of  percep- 
tion,  we  shall  appropriate  the  term  evidekce.     Hence 
it  follows,  that  evidence  is  the  proximate,  or  immedi- 
ate  cause  of  all  positive  perception.     When  motion  is 
actually  transferred  from  rtiatter  to  nothing  but  the  want  of 
perception,  it  is  then  brought  to  the  last  stage  of  its  exist- 
ence.    It  produces  perception  ;  which,  having  had  a  mo- 
mentary existence  in  the  present,  immediately  retires  to 
thv  past :  And,  by  thus  retiring,  it  is  separated  from,  and, 
therefore,  annihilates,   its  productive  cause.      The  cause 
of  positive  perception,  therefore,   ceases  to  exist,  imme- 
diiuely  after  the  perception,  which  it  has  produced,  has 
once  been  present.     But  the  perception  itself  retires  to  a 
separate  state,  in   which  it  always  remains.     After  one 
particular  cause  has  ceased  to  exist,  then  another  will  suc- 
ceed ;  in  const  quence  of  which,  another  perception  vv'ill 
be  present.     And  thus  the  series  of  successive  operations 
will  always  be  continued,  till  by  the  infroduction  of  a  per- 
fect degree  of  talse  perception,  without  any  counteractive 
principle,   the  mental  system  is  finally  cut  off  from  all 
communication  with  the  external  state  of  things.     And 
whenever  this  comes  to  be  the  case ;    then  the  scale  will 
be  intirely  turned  the   opposite  way,  to  what  it  was  be- 
fore.     For  such  a  false  perception,  having  once  been  pre- 
sent, will  take  an  eternal  possession  of  the  past,  and  there- 
fore, since  there  will  be  nothing  to  counteract  it,  will  lor 
m^x  continue  to  operute,  in  the  piouuciion  of  an  infimte 


A3Q  ON  THE  CAUSE  OF  PERCEPTION.  |;Part  Ilfv 

series  of  perceptions  of  a  nature  directly  contrary  to  those, 
^vhich  were  produced  by  that  series  of  causes,  which 
were  successively  operating,  previous  to  this  tremendous 
jjevolution. 

We  have  now  brought  the  question,  respecting  the  par- 
ticular cause  of  finite  perception,  to  a  decision.      The 
cause  of  all  negative  perception  is  falsehood ;  according 
to  what  has  just  been  explained.    And  tlie  particular  cause 
of  all  finite  positive  perception  is  evidence.     The  par <- 
ticular  cause  of  finite  positive  perception,  therefore,  is  not 
Hiatter,  in  any  state,  nor  with  any  modification  whatever  ; 
nor  motion,  in  any  degree  or  direction,   in  addition  to 
matter ;  but  it  is  motion,  in  addition  to  the  7va?it  of  per- 
ception.    For  in  the  mental  system,  there  is  a  relation  of 
the  present  to  the  future.     The  present  term  of  this  re*, 
lation,   in  its  original  state,  consists  in  nothing   but  the 
want  of  perception,  and  the  future  term  consists  in  per- 
ception itself.     Such  is  the  nature  of  this  relation,  that^^ 
whenever  tlie  present  term  is  changed  directly  ;  then  the 
future  term  will  be  changed  inversely.  Therefore,  wdien- 
ever  the  present  is,  in  any  degree,  increased ;  then  the  fu. 
ture  will  be  proportionably  diminished.     Previous  to  the 
actual  addition  of  any  thing  to  nothing  but  the  want  of 
any  perception,   the   perception  itself  is  future  and  the 
want  of  it  is  present.     But,  in  consequence  of  the  actu- 
al addition  of  something  to  nothing  but  the  want  of  any 
perception,  the  state  of  things  wili  be  directly  the  reverse 
of  what  it  was  before  ;  for  whenever  there  is  such  an  ad- 
dition, then  the  want  of  the  perception  will  be  future^ 
and  the  perception  itself  wili  be  actually  present* 
That  is,  such  an  addition  will  be  the  proper  antecedent^ 
br  cause,  of  which  present  perception  will  be  the  corres- 


ahap.  II.3  ON  THE  CAUSE  OF  PERCEPTION.  439 

pondent  consequence,  or  effect.'  For  that,  which  is  the 
cause  of  any  perception's  being  rvantnig  in  the  future,  is 
tlie  very  same  as  the  cause  of  its  being  transmitted  ironft 
the  future  to  the  present.  And  after  one'positive  percep. 
tion  has  once  been  present,  it  will  be  immediately  past  ? 
and,  being  past,  it  will  be  so  separated  from  its  produc- 
tive cause,  as  to  reduce  it  to  a  state  of  nonexistence. 
And  after  one  particular  cause  has  ceased  to  exist,  another 
will  succeed  ;  in  consequence  of  which  another  percep- 
tion will  be  present,  Sec.  according  to  what  has  been  al- 
ready explained.  Hence  there  will,  unless  falsehood  should 
fatally  interpose  and  turn  the  whole  course  of  perception 
intirely  a  different  way,  be  a  succession  of  particular  causes, 
productive  of  positive  perceptions,  in  a  series  extending 
to  infinity. 

There  is,  therefore,  a  foundation  for  a  most  wonderful 
intercourse  to  be  carried  on  between  the  material,  and  the 
mental  system.  And  it  is  by  motion^  that  a  mutual  com* 
munication  is,  in  a  very  surprising  manner,  both  ways 
extended  :  this  is  the  grand  instrument,  which  the  Deity, 
m  the  exertions  of  his  power,  employs  for  this  purpose. 
It  will  be  remembered,  that  we  use  the  term,  motion,  not 
to  signify  any  of  the  changes  or  modifications  of  matter, 
but,  to  signify  that  kind  of  existence,  which,  in  its  exter- 
nal state,  is  the  cause  of  those  changes  ;  and  which,  in 
its  internal  state,  is  the  cause  of  all  those  fleeting  exis- 
tences, which,  continually  flowing  from  the  future,  sue- 
eessively  present  themselves  to  the  mind,  and  having 
given  a  momentary  attendance,  for  ever  retire.  As  mo- 
tion is  perfectly  distinct  from  matter ;  so  perception  is 
perfectly  distinct  from  them  both.  'Mattel',  however,  i.^ 
the  cause  of  motion ;  and  motion,  in  its  external  state, 


44(i  X>N  THE  CAUSE  OP  PERCEPTIOKT,  £Part  lU.- 

or  while  it  exists  with  matter,  is  the  cause  of  all  that  end- 
less diversity  of  changes,  of  which  matter  is  susceptible. 
For  it  is  the  nature  of  motion,  while  it  is  in  a  state  of 
combination  with  matter,  to  limit  the  time  of  its  contin- 
uing to  exist,  in  any  one  place ;  and  therefore  it  is  the 
<:;ause  of  all  the  changes  of  matter,  in  respect  to  its  placcp 
And  motion,  in  its  internal  state,  or  when  it  is  transferred 
from  matter  to  nothing  but  the  want  of  perception,  does, 
by  changing  the  relation  of  the  present  to  the  future,  be- 
<:ome  the  cause  of  perception's  being  transmitted  from 
the  future  to  the  present,  to  give,  in  a  state  of  momentary 
existence,  its  attendance  on  the  mind;  and  then,  taking 
its  final  leave,  to  retire  for  ever  to  the  past. 

Since  matter,  in  all  the  possible  changes  and  modifica- 
tions of  which  it  is  susceptible,  does,  in  the  very  nature 
of  it,  always  require  some  particular  place  for  its  exis- 
tence ;  therefore  it  cannot  be  made  use  of  for  the  imme- 
diate purpose  of  producing  perception,  which  has  an  es^ 
sential  relation  to  time^  but  does  not,  like  matter,  requiris 
any  particular  place.  And  since  there  are,  in  the  external 
mutable  system,  only  two  kinds  of  existence,  matter  and 
motion ;  and  since  matter  cannot  be  admitted  into  the  in- 
ternal system,  in  which  there  is  no  place  to  receive  it ;  mo- 
tion, therefore, only  remains,as  that  alone,  which  is  capable 
of  being  admitted.  Consequently  motion,  being  of  such  a 
jiutuie,  as  not  to  render  it  necessary,  that  it  should  always 
continue  to  exist  in  a  state  of  combination  with  matter, 
may,  therefore,  after  having  been  once  communicated  to 
a  peculiar  system  of  organized  matter,  which  by  infinite 
wisdom  has  been  prepared  for  this  special  purpose,  be 
then  i.nmediately  trtinsferred  from  that,  to  nothing  but 
the  want  of  perception,  and,  being  thus  transferred,  be- 


Chap.  Ill  0}J  THE  C\USE  OF  PERCEPTION.  441 

come  the  proper  antecedent,  in  consequence  of  which, 
such  positive  perception  will  be  transmitted  from  the  fu* 
ture  to  the  present,  as  the  mind,  while  it  retain-)  its  hfe, 
requires. 

And  this  is  the  real  fact,  which  thousands  and  mHl^ons  of 
particular  individual  minds  have,  in  thousands  and  milli  ^ns 
of  particular  instances,  actually  experienced.  Hence  may- 
be seen  the  way,  in  which  the  finite  mind  is  famished 
with  positive  perception,  and  thus,  in  a  limited  degree, 
holds  a  correspondence  with  the  various  objects*  that  be- 
long to  the  universal  system.  And  since  words,  or  any 
other  particular  marks  or  characters,  whicli  are  selected 
for  the  purpose,  may,  by  substitution,  as  we  have  already- 
shown,  become  really  coincident  with  the  things  them- 
selves^ to  which  they  respectively  relate,  therefore  the 
mind,  by  the  various  kinds  of  perception,  which  are  sent  to 
attend  it,  may,  while  it  is  continually  advancing  forward 
into  tuturity,  have  an  extensive  and  progressively  increas- 
ing view  of  an  endless  variety  of  intellectual,  as  well  as 
sensible  objects.  We  have  said,  that  motion  is  ot  such 
a  nature,  as  to  render  it  capable  of  being  transmitted,  not 
from  matter  in  general,  but  from  a  peculiar  system  of 
organized  matter,  to  nothing  btit  the  want  of  perception  ; 
and  that,  being  thus  transmitted,  it  so  changes  the  prece- 
ding relation  of  the  present  to  the  future,  as  to  require 
the  traiisniission  of  perception  from  the  future  to  the  pre- 
sent, wherei^y  the  mind  is  actually  supplied  with  that  per- 
ception, wliich  it  wanted  before.  While  any  particular 
perception  continues  to  be  future^  it  is  wanting  in  the  pre*' 
sent ;  and  therefore  is,  in  this  case,  actually  wanting  to 
th     mind ;  because  it  is  impossible,  that  any  perception 

should  be  both  future  ajid  p:  esent,  at  the  same  time.  But 

H  S 


442  ON  THE  CAUSE  OF  PERCEPTION.  [Part  111. 

when  motion,  originally  belonging  to  the  external  system, 
after  having  been  successively  transferred,  by  a  series  of 
mechanical  operations,  from  one  part  of  matter  to  anotherj 
*  till,  at  length,  it  is  communicated  to  the  sensorium,  or 
that  part  of  a  living  body,  where  the  great  Creator  has 
put  his  finishing  hand  to  the  modification  of  matter  ;  and 
\vherc  motion,  having  once  arrived,  has  finally  reached 
the  very  last  link  of  the  material  chain,  and,  being  no 
longer  subject  to  the  laws  of  mechanism,  is  immediately 
transmitted,  from  its  last  residence  in  the  external  system, 
to  nothing  but  the  want  of  perception  ;  then  it  is  that  the 
relation  of  the  present  to  the  future  will  be  changed  ;  in 
consequence  of  which,  that  perception,  which  was  pre- 
viously wanting  in  the  present^  will  be  wanting  in  the 
future ;  and  therefore  will  become  actually  present. 

Motion,  when  it  has  taken  its  final  leave  of  the  material 
system,  and  is  intirely  transferred  fi^om  all  matter  to  the 
want  of  perception,  does  then,  in  this  last  stage  of  its  ex» 
istence,  receive  a  new  denomination  ;  and  is  that,  for  the 
purpose  of  expressing  which,  we  have  appropriated  the 
term  evidence  ;  this  being  as  unexceptionable  a  term,  in 
the  extensive  signification,  in  which  it  is  designed  to  be 
used,  as  any  which  the  language  affords.  For  by  evidence 
is  meant,  universally,  the  internal  or  apparent  object  of 
perception.  When  evidence  corresponds  to  the  reality  of 
things,  whether  this  reality  relates  to  sensible  or  hitellec- 
tual  objects,  it  is  then  true  evidence  ;  but  when  it  consists 
in  mere  appearance  only,  and  does  not  correspond  to  any 
real  object,  thtn  it  is  false  evidence,  or  falsehood. 

We  have  now  shown  what  is  ihe  particular  cause  of 
perception.  And  the  process,  that  has  been  exhibited  to 
view,  implying  a  succession  of  particular  causes,  and> 


Chap.  II.]  ON  THE  CAUSE  OF  PERCEPTION.  4,45 

consequently,  a  series  of  perceptions,  successively  flowino- 
from  the  future  to  the  present,  and  from  the  present  to 
the  past,  is  perfectly  consentaneous  vo  the  nature  of  things; 
by  which  phrase,  let  it  be  rememl)ered,  is  always  to  be 
understood,  nothing  more  nor  less,  than  the  plan  of  divine 
operation.  For  the  phrase,  without  this  peculiar  signifi- 
cation,  is  atheistical ;  of  it  is,  at  least,  intirely  unintelligi- 
ble,  and  totally  void  of  any  consistent  or  definite  mean- 
ing. Though  the  operations,  which  the  Deity,  in  the  ex- 
ecution of  his  own  universal  plan,  performs  in  the  pro- 
duction of  effects  according  to  thtir  respective  causes,  are 
of  infinite  extent  and  endless  variety  ;  and  though  some 
of  those  cff*ects  are  common  or  natural,  and  others  spe- 
cial or  supernatural ;  yet  they  are  all  universally  attended 
with  perfect  regularity  and  irresistible  energy.  The  AU 
mighty  Agent  never  can,  by  any  being  whatever,  in  any 
case,  be  turned  aside,  in  the  least  degree,  from  conduct- 
ing exactly  as  he  sees  fit.  Whenever,  therefore,  there  is 
any  suitable  reason,  or  proper  cause,  why  any  effect  should 
exist,  that  effect,  whatever  it  may  be,  w^hether  good  or 
evil,  temporary  or  eternal,  most  certainly  will,  by  the  ex- 
ertion of  divine  power,  be  produced. 

Should  you  now  inquire.  How  motion,  being  intirely 
destitute  of  thought,  itself,  can  be  the  cause  of  thought  ? 
You  might  as  well  inquire,  How  those  massive  globes  of 
senseless  matter,  which  compose  a  planetary  system,  can, 
for  a  length  of  ages,  perform,  according  to  rules  mathe- 
matically exact,  their  respective  revolutions,  round  a  com- 
mon centre  ?  It  must  be  remembered,  that  in  every  part, 
and  every  period  of  the  whole,  of  both  the  material,  and 
the  mental,  system,  an  Omnipotent,  Omniscient,  All-di- 
recting Mind  produces  every  effect,  by  such  means  and 


444  ON  THE  CAUSE  OF  PERCEPTION.  [Part  HL 

instruments, as  are  most  suitable  to  his  purpose, in  the  vari- 
ous exertions  ot  his  power.  And  therefore,  if  you  inquire, 
How  such  a  cause,  as  that  which  consists  mertiy  in  the 
addiiion  of  motion  to  nothing  but  the  want  of  perception, 
should  have  power  to  produce  such  an  effect  as  percep- 
tion irsti  *?  the  answer  is  ready.  The  cause,  in  it  itself, 
has  n(  power  at  all ;  but  vviih  the  Supreme,  Almighty 
A^ent  is  all  the  power.  And  he,  seeing  a  fit  reason  or 
proper  cause  why  such  a  particular  effect  should  exist, 
doefe  accordingly,  by  the  exertion  of  his  own  power ^  actu- 
aliv  produce  that  peculiar  effect,  to  which  the  cause  has  a 
speciai  relation.  And  what  that  special  relation  is,  which 
the  cause,  in  the  present  case,  sustains,  with  regard  to  the 
effect,  has  aire  dy  been  shown. 

We  have  seen  the  Deity,  in  the  external  state  of  things, 
constantly  performing  his  work  according  to  the  most  per. 
feet  regularity  and  order ;  and  have  traced  the  effects  of 
his  resistless  power,  and  all  comprehending  knowledges 
through  unnumbered  worlds  of  matter  with  their  attend- 
ant motions.     And,  having  now  come  to  the  internal,  or 
mental  system,  we  still  behold  him,  continually  perform- 
ing his  wonderful  operations.  Here  a  most  solemn  scene 
presents  itself  to  our  view ;  and  eternal  consequences,  in 
which  we  are  most  intimately  concerned,  are  rising  be- 
fore us.  A  series  of  perceptions  has  already  begun,  which 
is  never  to  end.     For  thou;;h,  by  the  horrid  violence  of 
falsehood,  unless  it  should  be  seasonably  prevented,  the 
nature  of  the  current  may  be  so  changed,  as  to  be  neces- 
sitated to  take  an  opposite  course,   to  what  it  had  in  the 
first  stages  of  its  progression  ;  yet,  however  this  '{tiay  be, 
the  stream  can  never  cease  to  flow;  because,  it  has  eter- 
nity  itself  for  its  inexhaustible  fouutuii^»    And  amidst;  ajl 


Chap  III]  ON  TliE  ESSENCE  OP  THE  SOUL.  44.5 

ihv  revolutions,  that  an  endless  duration  can  produce,  the 
percipient  principle,  the  mind,  can  never  retire  from  Its 
own  perceptions,  whatever  mjy  be  their  nature,  whether 
pleasing  or  painful. 


CHAPTER  III. 

ON  THE  NATURE  AND  ESSENCE  OF  THE  FINITE  MINB 

▼  ?  E  have  shown,  thi^t  motion  is  the  particular  cause 
of  positive  perception.  It  must  be  observed,  however, 
that  this  is  not  ti  ue,  whh  respect  to  motion  universally  ;^ 
but  that  ii  is  true,  with  respect  to  that  particular  motion, 
and  hat  only,  whir.h.  having  been,  by  a  series  of  mechani- 
cal operations,  succes  h'ely  transferred  from  one  part  of 
matttr  to  another,  till  it  has  finally  reached  that  peculiar 
system  of  organized  matter,  which  has  been  previously 
prepared  lor  the  special  purpose  of  immediately  trans- 
mitiing  the  moii<>!i,  which  it  receives,  to  the  want  of 
perception.  It  is  this  special  motion,  which,  beino^ 
thus  transmitted  fioni  the  external  state  of  things,  to  the 
-wunt  of  perception,  in  the  mental  system,  changes  the  rela- 
tion of  the  present  to  the  future,  and  therefore  becomes 
the  particular  cause  of  positive  perception's  being  trans* 
mitted  from  the  lulure  to  the  present.  And  having  shown, 
that,  if  any  series  of  positive  perceptions  should,  aUci  it 
has  once  begun,  ever  be  brought  to  a  final  close  ;  then  a 
scries,  of  the  negative  kind,  will  immediately  begin,  ind 
necessarily  continue,  through  endless  duration  ;  v.  e  shall 
Aiow  proceed  to  take  a  view  of  that  pernianent,  iiumove^: 


446  ON  THE  ESSENCE  OF  THE  SOUL.  [Part  III. 

able,  immortal  principle,  which  constitutes  the  soul,  or, 

rhe   FINITE  MIND. 

The  very  essence  of  the  mind  consists  in  the  truth 
v)f  the  following  proposition;  viz.  That  there  will 

BE    AN    ENDLESS   SERIES   OF    PERCEPTIONS.        TllOUgh 

this  truth,  has  now  become  unalterably  fixed,  and  there- 
fore, is  of  as  durable  and  {substantial  a  nature,  as  any  thing 
whatever,  in  the  whole  of  the  universal  system  ;  and  con- 
sequently, will  never  have  an  end  ;  yet  it  must  not  be 
supposed  to  have  had  no  beginning  ;  or  to  have  been  from 
eternity  ;  for  this  is  very  far  from  being  the  real  state  of 
the  case.  That  ever  durable  truth,  in  which  the  mind 
consists,  and  which  now,  since  it  has  been  actually  intro- 
duced, has  an  indissoluble  relation  to  endless  futurity, 
commenced  at  a  particular  time;  viz.  when  it  first 
became  necessary/,  that  some  positive  perception  should  be 
past.  In  the  first  necessity  of  there  being  past  perception 
the  mind  itself  originated ;  and  with  the  necessity  of  there 
being  past  perception  the  mind  now  has  a  connexion,  that 
never  can  be  dissolved.  When  it  first  became  true, 
That  some  perception  will  be  past ;  -then  was  the  time, 
when  it  first  begun  to  be  necessarily  and  unalterably  true, 
That  some  perception  will  be  present;  then, 
therefore,  was  the  awful  moment,  the  solemn,  the  all- 
important  period,  when  the  soul  first  commenced  an 
existence,  which  must  unavoidably  continue  for  ever. 
For,  if  we  once  admit,  as  a  necessary  truth.  That  some 
positive  perception  will  be  past;  then  we  must 
admit,  as  a  necessary  truth,  That  some  perception,  either 
positive  or  negative,  will  be  present  ;  and  there- 
fore, we  must  admit.  That  there  will  be  an  end- 
T  ess  series  of  perceptions.     And  in  this  absolute 


Chap.  Ill]  ON  THE  ESSENCE  OF  THE  SOUL.  447 

TRUTH,  the  very  soul  itself  essentially  consists.  Hence 
there  is  an  essential  distinction  between  the  adorable  mind 
of  the  Deity,  and  every  finite  mind.  For  the  Deity  has 
not  a  successive  series  of  perceptions  ;  because  he  eter. 
nally  has  one  and  the  same  all-perfect  perception,  com. 
prehending,  at  once,  the  absolute  whole,  that  can  ever 
possibly  belong  to  an  infinite  mind.  His  perception  is 
not  transmitted  from  the  future  to  the  present ;  nor  from 
the  present  to  the  past ;  but  is  immutably  and  eternally 
PRESENT.  There  is,  however,  one  respect  in  which  the 
finite,  may  be  compared  wnth  the  infinite,  mind  ;  and  that 
is,  in  respect  to  its  permanent  duration,  and  the  absolute 
impossibility  of  its  ever  ceasing  to  be,  after  it  has  once 
actually  begun  to  exist.  For  to  suppose,  that  that  pecul- 
iar necessity  or  truth,  relating  to  an  endless  series  of 
perceptions,  which  constitutes  the  finite  mind,  should 
ever  fail,  after  it  has  once  been  actually  introduced,  im- 
plies  as  great  a  contradiction,  as  can  possibly  be  con- 
ceived. 

There  are  innumerable  truths.  Some  of  which  are  gen- 
eral, and  others  are  particular.  Some  are  originally  ne- 
cessary, in  their  own  nature,  and  therefore  have  been  from 
eternity,  and  will  eternally  continue  to  be.  Others^ 
are  temporary,  being  introduced  at  some  particular  time.^ 
and  remain  only  for  a  li  nited  duration.  There  are  uni- 
versal and  immutable  truths,  relating  to  the  Deity ;  to 
immensity,  and  eternity ;  to  time  and  place  ;  to  infi- 
nite absolute,  and  relative  perfection.  There  are  also 
truths,  re  btnig  to  matter  aiid  motion  ;  to  the  special  cause 
of  perception ;  and  to  particular  perceptions  themselves. 
Some  perceptions  are  enlarged,  and  others  are  contracted  ; 
some  are  true,  and  others  are  false ;  some  are  pleasing. 


448  OM  THE  ES^^ENCE  OF  THE  SOUL.  [I'art  111. 

and  others  art  painful.     Thtre  are  likewise  truths,  rela- 
thig  to  the   particular   state   and  th     linal  desti nation  of 
finite  percipient  beings.     Come  iruihs  art^  only  p  .ssi  ;le, 
and  others  are  aciuai ;    sor^e  are  contingeni,  and  others 
are  necessary.   But  amidst  all  the  inliniti^  variety  of  truths, 
contained  in  the  whole  system,  or  the  universal  nature  of 
tilings,  to  the  utmost  extent  of  all  possibility,  that  one 
actual,  individual,  identical  trutk,  which  has  a  special 
relation,  not  merely  to  any  one  perception,  or  any  finite 
number,  but  to  that  infinite  series,  which  extends  through 
endless  duration,  is  the   very  tjiing,  and  the  only  tiling,- 
which  constitutes  that  peculiar  kind  of  immaterial,  indi- 
visible, immortal  substance,  whi:  h,  since  it  must  be  de- 
signated by  some  appropriate  name,  we  call  *'the  stmi"^ 
or  "  the  finite  mind." 

Now,  if  it  should  be  inquired,  In  what  way  it  is,  that 
the  mind  h;is  a  special  relation  to  an  endless  series  of 
perceptions?  We  answ'er,  That  it  is,  by  being  the  very 
truth  itself.  That  there  certainly  xmll  and  necessarily  miistj 
be  such  a  series.  Thar  some  positive  perception  will  be 
past,  has  now  become  necessarily  true  ;  and,  therefore,  it  is 
now  unalterably  true.  That  some  perception,  either  posi- 
tive or  negative,  will  be  pre  ent.  You  will  now,  perhaps^ 
inquire,  Wliat  perception  is  it,  that  will  be  present,  in 
consequence  of  that,  which  will  be  past ?  In  answer  to 
this  inquiry,  ii  must  be  observed  ^  That  the  last  positive 
perception,  that  has  already  been  present,  is  the  last  that 
there  ever  will  be,  or  it  is  not.  If  it  is  not  the  last,  then, 
there  will  be  another,  after  the  one  that  has  been.  And 
if  iliat  other  one,  which  vet  remains  to  he  present,  should 
noi  be  the  last;  then  there  will  be  another,  after  that,  &c. 
Thus   the  btries  ol  positive  perceptions  will  always  be 


Cl.ap.  lil,]  ON  THE  ESSENCE  OF  THE  SOUL.  149 

continued,  till  the  last  term  of  the  series  has  been  actually 
present.  But  if  the  positive  perception,  that  has  already 
been  present,  is  the  last,  which  is  ever  to  be  present ; 
then  an  infinite  scries  of  negative  perceptions  remains  to 
be  present.  Or,  if  the  positive  perception,  which  has 
been  present,  is  not  the  last,  and  therefore,  if  there  still 
remains  another,  of  that  kind,  to  be  present;  yet,  if 
that  other  one  should  be  the  last  ;  then,  after  thity  there 
will  be  an  infinite  series  of  negative  perceptions.  Hence  it 
follows  ;  that  there  is  no  possible  way  to  avoid  an  infinite 
series  of  negative  perceptions,  but  only  by  having  the 
positive  series  for  ever  ccnt'muecL  For  if  this  should  ever 
finally  terminate ;  then  the  opposite  series  will  immedi- 
ately begin^  and  never  end.  For  since  the  essence  of 
the  mind  consists  in  the  truth  of  the  principle,  That 
there  v/ill  be  an  infinite  series  of  perceptions,  it  follows, 
from  the  very  definition  of  it,  that  it  has,  in  distinction 
from  every  thing  else,  a  peculiar  relation  to  perception  ; 
and  that  it  is  a  most  permanent  substance,  absolutely  sim- 
ple or  uncompounded,  consisting  in  unity,  or  1  ;  and, 
therefore,  it  is  indivisible,  and  immaterial.  And  since  it 
has  an  indissoluble  relation  to  an  endless  scries  of  per- 
ceptions ;  therefore,  it  is,  in  the  very  nature  of  it,  im- 
mortal ;  by  which  is  meant,  that  it  has  an  existence^ 
which  must  necessarily  be  of  eternal  duration.  We  have 
said^  That  the  finite  mind  consists  in  that  peculiar  truthy 
which  has  an  essential  and  eternal  relation  to  perception. 
But  from  admitting  this,  it  does  not  follow,  that  it  is  of 
any  value.  For  it  is  sometimes  the  case,  that  even  truth 
itself^  in  its  relation  to  perception,  instead  of  being  valu- 
able, is  infinitely  worse  t?"  ai  nothing.  Whether  that  truth, 
in  which  the  soul  consists,  is  of  any  value,  or  not,  must; 

I  3 


450  ON  THE  ESSENCE  OF  THE  SOUL.  [Pari  llh 

ahvavs  be  determined,  by  the  actual  state  of  the  soul  it- 
self.  For,  if  it  is  attended  with  the  possibiUty  of  eter- 
nal life  ;  then  it  is,  on  account  of  this  possibiUty,  infi- 
nitely vahiable.  But  if  it  has  finally  lost  all  possibility  of 
life,  and,  consequently,  is  inextricably  involved  in  the 
absolute  necessity  of  eternal  death  ;  then,  in  this  case,  it 
is  infinitely  worse  than  nothing,  instead  of  being,  of  any 
real  value. 

Since  we  have  frequent  occasion  to  make  use  of  the 
terms,  positive  and  negative^  when  speaking  of  percep. 
tion,  it  will  be  necessary,  in  order  to  exhibit  a  proper 
idea  of  their  true  meaning,  to  fix  their  signification.  Let 
it  be  observed,  then,  That  posit 've  and  negative  percep- 
tion, are  two  extremes,  which  are  in  direct  op})osition  to 
each  other.  One  is  more,  and  the  other  is  less,  than  no- 
thing ;  or,  one  rises  above,  and  the  other  falls  below^,  the 
mere  rvant  of  perception. 

All  pleasure,  or  happiness,  is  on  the  positive  side  ;  or 
that,  which  rises  above  ;  but  all  pain,  or  misery,  is  on  the 
negative  side  ;  or  that,  which  falls  below,  the  mere  wani 
of  perception.  An  endless  series .  of,  pure  positive  per- 
ceptions, therefore,  is  infinitely  better ;  but  an  endless 
series  of  pure  negative  perceptions  is  infinitely  worse ^ 
than  noTiexisfence,  But  since  it  is  very  difficult,  if  not 
impossible,  to  set  this  subject,  in  its  true  light,  without 
making  some  use  of  symbols,  instead  of  mere  words 
alone,  of  ^^'hich  common  language  is  composed ;  there- 
fore, let  some  character,  or  letfer,  p,  for  instance,  be  sub- 
stituted for  any  perception,  which  is  now  future;  and  n^ 
for  any  one,  which  is  norv  past ;  and  let  ?n — ;;z  be  the 
present  zvant  of  an}'  perception.  Then,  from  the  nota- 
tion, which  lb  here  introduced,  it  is  evident :  That  if  the 


Chap.  III.]  ON  THE  ESSENCE  OF  THE  SOtJL.  455 

future  perception,  /?,  should  ever  become  actually  present ; 
then  there  will  be  the  positive  perception^  m — m'\rp^j,„u. 
But  if  there  never  should  be  the  addition  of/?  to  m — m  ; 
then  there  will  be  the  separation  ot  n  from  m — m  ;  and, 
in  this  case,  there  will  be  the  negative  perception 
m—m — n'=-'—n.  And  liere  it  is  of  the  greatest  impor- 
tance, that  there  should  be  a  clear  and  definite  idea  of 
the  esseniiai  distinction  between  every  negative  quantity y 
in  the  external  system,  and  tiegative  perception.  For,  in 
the  former  case,  every  negative  is  relalive ;  but,  in  the 
latter,  it  is  absolute.  In  order  that  we  may  exhibit  a 
proof  and  illustration  of  the  essential  distinction  between 
external  and  internal  negatives^  let  A  be  the  force  of  one- 
body  of  matter,  and  C,  the  force  of  another  body  ;  each 
moving  toward  the  same  point  of  space,  B  ;  one,  in  the 
direction  of  the  line,  AB,  and  the  other,  in  the  opposite 

direction  ;  i^r  that  of  the  line,  C  B.      A B -C, 

Here  it  is  evident,  with  respect  to  the  two  forces,  A 
and  C,  since  they  are  directly  opposite  to  each  other,  that, 
relatively  considered,  one  of  them  is  positive,  and  the 
other  is  negative.  Each  of  them,  however,  considered 
absolutely  by  itself,  is  positive  -•  for  there  is  no  such  thing, 
in  die  whole  of  the  external  system,  as  any  absolute  ne- 
gative. Olher  instances,  for  the  purpose  of  illustrating 
the  subject,  now  under  consideration,  might  easily  be 
produced.  Thus  :  If  any  degree  of  latitude,  on  either 
^de  of  the  equator,  is  considered  as  htm^  positive  ;  then 
that,  on  the  opposite  side,  will  be  negative.  Again  :  with 
respect  to  the  different  degrees  of  heat  and  cold,  as  they 
are  indicated  by  the  thermometer,  if  those,  which  are 
above  zero,  or  cipher,  are  considered  as  being  positives 
then  those,  which  are  beloWy  will  be  negative. 


452  ON  THE  ESSENCE  OF  THL  SOUL.  CFart  HI. 

But  the  ciise,  with  respect  to  the  internal,  is  essentially 
diffcrent,  from  what  it  is,  with  respect  to  the  external, 
state  of  thini^s.  For,  in  the  mental  system,  every  nega- 
tive, considered  by  itself,  is  really  something,  which  is 
absolutely  below  nonexistaice,  or  nothing.  Every  nega^ 
live,  in  the  external  system,  relates  to  some  positive,  or 
affir::iative  quantity  :  hence  there  are,  in  this  case,  two 
DISTINCT  quantities;  one  of  which  is  ajirmative, 
and  the  other,  negative.  But,  in  the  mental  system,  it 
requires  only  one  perception  to  constitute  that  of  the 
negative  kind.  For,  when  any  false  perception  is  past  ; 
then  that  one  perception  alone,  without  having  relation  to 
any  other,  will  become  absolutely  negative,  in  the  pre- 
sent. It  is  sometimes  the  case,  that  n,  being  past,  is  in 
a  state  of  separation  from  in — m  ;  and  this  is  the  very 
same,  as  for  — n  to  be  present,  in  a  state  of  addition  to 
772 — m.  Now  — ;/,  in  addition  to  ni  —m  ;  that  is,  — n 
alone,  considered  absolutely  by  itself,  is  what  we  call  ne- 
gative  perception.  It  will  be  remembered  :  That 
we  have  substituted  p,  for  any  perception,  which  is  now 
future;  n,  for  any  one,  which  is  no  ,, past ;  and  ?n — 7;/, 
for  the  present  wa?it  of  any  perception.  It  now  remains, 
therefore,  either,  for  p  to  be  present,  in  addition  to  7n — m  ; 
or,  for  n  to  be  past,  in  a  state  of  separation  from  ;;? — 777. 
In  the  first  case,  there  will  be  the  positive  perception, 
7n  -  m^-p—p;  but,  in  the  other  case,  there  will  be  the 
negative  perception,  ni — m — n'=^ — n. 

An  all-important  inr|uiry,  therefore,  now  presents  it- 
self; viz.  Whedier  p  will  ever  be  present  in  addition  to 
m — 772  ?  For,  it  will  make  an  infinite  dift'erence,  with  re- 
spect to  the  mind,  whether  the  true  answer  to  this  in- 
quiry is  on  the  affirmative,  or  negative  side.     Because, 


Charj.  III.]  ON  THE  ESSENCE  OF  THE  SOUL.  '153 

if  pcrceptioa  should  flow  IVoin  the  iuiure,  to  supply  tlie 
xvant  oi  tht  present ;  then  the  balance  will  be  on  tiie  /jo- 
siiive  side  ;  and  theielbie,  the  soui  will  be  sustained  i«om 
falliiig  into  tiie  unfaihomahle  depths  of  misery.  But  if 
the  GUI  rent  of  future  perception  bhould,  in  consequence 
of  some  fatal  obstruction,  cease  to  liow  ironi  ihe  iu'ture, 
to  supply  what  is  wanting  in  the  present ;  then  the  whole 
state  of  the  mental  system  will  be  intirely  changed  ;  and 
things  will  take  a  directly  opposite  course,  to  what  they 
had  before.  For  all  communication,  in  respect  to  posi- 
tive perception,  being  eternally  cut  off,  between  the  pre- 
sent and  the  future,  past  perception,  consisting  in  that 
false  perception,  which  has  been  transferred  from  the 
present  to  the  past,  will,  by  being  separated  from  the 
want  of  present  pcj'ceptio7i,  tliGnbc^in^  and  eternally  con- 
tinue, to  operate,  with  a  dreadful  violence,  beyond  all 
possible  control. 

According  to  the  statement,  that  has  been  made,  it  is, 
therefore,  universally  and  absolutely  true.  That  p  will 
disagree  with  w  ;  or  that  n  will  disagree  with  p»  For,  if 
p  w411  be  present ;  then  it  will  disagree  with  77 ;  because 
n  never  will  be  present.  But  ii  p  xvill  always  be  future  ; 
then  n  will  always  disagree  witli  p  ;  because  n  xvtll  al- 
ways be  past.  To  say,  That  p  will  disagree  with  w,  is 
the  same  as  to  say.  That  p  will  be  added  to  ;;/ — m  ;  for 
there  is  no  other  way,  in  which  p  can  disagree  with  ;?, 
but  only  in  /j's  being  added  to  m — m  ;  and  in  the  addi- 
tion of  p  to  m — w,  will  consist  positive  perception.  On 
the  contrary  ;  to  say,  That  7%  will  disagree  with  /?,  is  the 
same  as  to  say.  That  n  will  be  separated  from  ni—m;  for 
there  is  no  other  way,  in  which  n  can  disagree  with  /?, 
but  only  in  the  separation  of  n  from  m — m  ;  and  in  the 


454  ON  THE  ESSENCE  OF  THE  SOUL.  CPart  III. 

separation  of  n  from  m-'??h  will  consist  negative  percep* 
lion.  Hence  it  is  absolutely  true,  that  there  will  be  dis- 
agreement on  one  side  or  the  other ;  that  is,  on  the  side 
of  the  FUTURE,  or  on  the  side  of  the  past  ;  it  is,  there- 
fore, absolutely  true.  That  there  will  be  perception^ 
either  positive  or  negative  ;  and  in  this  absolute  truth, 
the  mind  itself  consists. 

Since  the  mind,  after  it  has  begun  to  exist,  will  always 
be  situated  (if  we  may  use  the  expression;  between  two 
perceptions,  one  of  which  (viz.  n)  is  past  ;  and  the  other 
{viz.  p)  is  FUTURE  ;  and  since  it  does,  in  its  own  essen- 
tial nature,  absolutely  require,  that  the  future  perception, 
p,  should  disagree  with  the  past  perception,  n ;  or  that 
the  past  perception,  n,  should  disagree  with  the  future 
perception,  p  ;  it  must,  therefore,  unavoidably  derive  posi^ 
tive  perception  from  the  future,  or  negative  perception, 
from  the  past.  For  tlie  disagreement  of  p  with  n  uni- 
versally consists  in  the  addition  of/?  to  m — m;  and 
the  disagreement  of  n  with  p  universally  consists  in  the 
SEPARATION  of  71  from  171 — 771.  Therefore,  whenever  the 
mind  is  once  cut  off  from  all  communication  with  the 
future  ;  then  the  whole  balance  will  be  essentially  and 
eternally  on  the  side  of  the  past ;  and  therefore,  in  this 
case,  the  perception,  that  will  attend  the  mind,  will  be 
continually  less  and  less  than  m — m.  For,  such  is  the 
nature  and  the  constitution  of  the  mental  system,  that  af- 
ter the  past  has  once  begun  to  disagree  with  the  future, 
it  will  eternally  continue  to  disagree,  and  will,  therefore, 
produce  an  endkss  series  of  negative  perceptions.  Hence 
it  is  an  affair  of  infinite  importance,  that  the  state  of  the 
soul  should  be  s*  fixed,  as  that  it  may  always  have  a 
communication  with  the  future,  which  can  never  be  de- 


C>ap.  Ill}  ON  THE  ESSENCE  OF  THE  SDUt.  455 

stroyed.  And  the  soul,  being  once  introduced  into  such  a 
fixed  state,  will  then  obtain  the  inflillible  security  of  hav- 
ing an  infinite  series  of  positive  perceptions. 

For,  according  to  the  original  constitution  of  things, 
there  never  is  any  necessity  of  its  being  true.  That  n  or  p 
will  be  past,  without  a  necessity  of  its  being  true.  That 
n  OY  p  will  disagree  with  m — m.  Therefore,  whenever 
we  once  admit  the  necessity  of  its  being  true,  That  n  or 
p  will  be  past ;  then  we  always  must,  at  the  same  time, 
admit  the  necessity  of  its  being  true,  That  71  or  p  will  dis- 
agree with  m — m  ;  and  this  is  the  same  as  to  admit  the 
necessity  oi  its  being  true.  That  there  will  be  pos- 
itive OR  negative  perception,  extending,  in  an 
infinite  series,  through  eternal  duration. 

Since  it  has  now  become  unalterably  true,  That  there 
has  been  positive  perception ;  it  must  necessarily  be  ad- 
mitted, as  an  absolute  and  eternal  truth,  That  there 
Will  be  percetion,  either  posif we  or  negative.  This 
TRUTH  is  the  thing,  and  the  only  thing  that  constitutes 
the  very  essence  oi'  the  finite  mind.  Hence  it  is  unde- 
niably evident,  That  the  finite  mind  has  a  peculiar  and 
indissoluble  relation  to  perception ;  that  it  consists  iu 
simple  unity,  or  I ;  and  that  it  is  indivisible,  immaterial, 
and  immortal  ;  being  such  in  its  essential  nature,  that  it 
must,  amidst  all  the  changes  which  ihe  utmost  extent  of 
possibility  can  ever  admit,  through  endless  duration,  al- 
ways retain  its  own  conscious  existence  and  personal  iden*. 
tity.  And  here,  let  it  be  particularly  observed  ;  That  the 
preceding  mode  of  reasoning,  in  which  we  have  argued 
from  what  is  past^  to  what  will  he  present^  will  universally 
apply  to  perception^  relating  to  the  finite  mind,  and  to 
nothing'  else  whatever.     For  time,  and  finite  perception 


456  ON  LIFE  AND  DEATH  IN  [Part  111. 

are  tlic  only  tilings,  in  the  universal  system,  that  are,  or 
ever  wUl  be,  past.  There  are  frequent  instances,  with 
rccfard  to  motion,  which,  in  certian  particular  cases,  con- 
tinues to  he  present,  for  some  length  of  time,  and  then 
ceases  to  exist :  in  which  case,  it  is  not  tranferrcd  from 
the  present  to  the  past ;  but  is  annihilated.  But  positive 
perception,  though  it  has  ouly  a  momentary  existence, 
in  the  present,  yet  is  not  annihilated  :  but  is  transmitted 
from  the  present  to  the  past :  and  this  distinguishes  finite 
perception  from  all  other  kinds  of  existence. 


CHAPTEil  IV. 

ON  THE  natur::  of  life  and  death,  in  relation  to 

THE  FINITE  mind. 

Vt  E  have  shown,  that  the  actual  existence  or  essence 
of  the  finite  mind,  or  the  soul,  consists  in  the  absolute 
TRUTH  of  a  certain  peculiar  principle  ;  viz.  That  there 
will  be  an  tndless  series  of  perceptions.  Of  what  partic- 
ular kind  this  endless  scries  shall  be,''whether  positive  or 
negative^  is  not  originally  determined.  It  may  be  posi- 
tive, and  it  may  be  negative.  The  soul,  therefore,  is  ori;;i- 
nally  attended  with  a  twofold  possibility  ;  viz.  a  possibilitv, 
on  one  side,  of  having  an  endless  series  of  positive  per- 
cej)tions,  or  of  being  eternally  happy  ;  and  a  possibility, 
on  the  (jther  side,  of  having  an  endless  series  of  negative 
perceptions,  or  of  being  eternally  miserable.  And  there- 
fore,  it  is,  in  the  first  stage  of  its  existence,  in  a  state  ol 
life  and  death  ;  for  in  the  [)ossibility  of  eternal  happiness 
consists  the  life,  and  in  the  possibility  of  eternal  misery 
consists  the  death,  of  the  soul.     Hence  it  appears,  with 


Cuap.  IV.]  RELATION  TO  THE  MIND.  457 

th  .•  highest  degree  of  evidence,  that  the  existence^  the 
life,  and  the  death,  of  the  soul,  are  all  perfectly  distinct 
from  each  other.  For,  the  absolute  truth  of  the  princi. 
pie,  Fhat  there  vviii  be  an  endless  series  of  perceptions, 
is  that,  which  constitutes  the  es&ential  existence  of  tlie 
^oul ;  but  its  l>.fe  consists  in  the  possibility  of  eternal  hap- 
piness, and  its  death  in  the  possibility  of  eternal  misery,.,. 
The  existence  of  the  soul  is,  in  its  own  nature,  absolute- 
ly of  endless  duration ;  but  its  life  and  death,  in  the  first 
stage  of  its  existence,  are,  originally,  both  of  them  tem- 
porary. 

We  shall  frequently  have  occasion  to  use  the  term. 
Mediator,  Saviour,  or  Redeemer ;  and  also,  the  term,  ad- 
versary, or  destroyer.  By  the  first  of  these,  according 
to  the  uniform  sense,  in  which  we  shall  always  use  it,  is 
meant  ''  the  present  possibility  of  being  eternally  happy;" 
and  by  the  otiier,  *'  the  possibility  of  being  eternally  mi- 
serable." 

There  are  two  states,   essentially  distinct   from  each 
other,  in  both  of  which,  the   soul  is  capable  of  exist- 
ing.    The  first  is  that  temporary  state  of  life  and  death, 
in  which  it  is  attended  with  the  Mediator  and  the  adver- 
sary, without  having  formed  any  fixed   connexion  with 
either  of  them.     The  second  is  that  eternal  state  of  life 
Qr  death,  in  which  it  will  be  attended  with  the  Mediator 
,or  the  adversary,  and  will  have,  with  one  or  the  other,  a 
union,  that  can  never  be  dissolved.     The  state  of  the 
soul,  therefore,  in  the  first  stage  of  its  existence,  or  while 
it  continues  in  its  temporary  state  of  life  and  death,  is 
not  fixed  on  either  side.     For  it  is  evident,  that,  in  this 
ease,  it  is  not  in  a  state  of  eternal  death  ;  because  it  is 

•attended   with  the  Mediator ;  and  it  is  equallv  evident, 

K  ^ 


458  ON  LIFE  AND  DEATH  IN  tPart  il|. 

that  it  is  totally  dcbtiiute  ot  CLtrnal  life  ;  because  it  is  at^ 
tended  with  ihe  udvusai}.     It  im[Ai^s  an  absolute  con- 
tradiction to   suppose,  diat  the  soui  should  ever  be   in  a 
state  of  eternal  nusery,  as  long  as  it  is  attended  with  the 
Mediator  ;  or  that  it  should,  as  long  as  it  is  attended  with 
the  adversary,  ever  be  in  a  state  of  eternal  life.     It  is  the 
grand  office  of  the  Mediator,  by  continually  attending  on 
the  soul,  to  preserve  it  from  immediate  destruction ;  and 
it  is  throuii^h  the  Mediator  alone,  that  it  can  ever   be  in- 
troduced  into  a  state  of  eternal  life.     On  the  contrary,  it  is 
the  nature  of  the  adversary,  having,  by  the  strength  of  the 
falsehood,  which  sin  has  introduced,  once  obtained  a  com- 
plete dominion  over  the  soul,  to  for  ever  deprive  it  of  its 
only  Saviour,  and  thus  plunge  it  into  a  state  of  endless, 
irrecoverable  ruin. 

From  what  has  been  said,  it  is  evident,  that  the  soul 
may  be,  and  actually  is,  in  the  first  stage  of  its  existence, 
in  a  state  of  life  and  death  (that  is,  temporary  life  and 
death)  both  at  the  same  time.  This  temporary  state  will 
soon  come  to  a  final  end  ;  and  an  eternal  state  will  then 
succeed ;  and  this  susceeding  state  will  be  that  of  happi- 
ness c»r  misery,  according  to  the  connexion  or  union  of 
the  soul  with  the  Deity's  saving  or  destroying  power. 

Such  is  the  very  nature  of  eternal  life,  that,  having 
once  begun,  it  mui=;t  necessiirily  continu**  for  ever  ;  it  will 
be  as  permanent  as  the  existence  of  the  soul  itself,  and 
this  will  be  as  permanent  as  the  existence  of  the  Deity. 
But  if  the  all- import  ant  business  of  securing  eternal  life, 
by  the  effectual  exercise  of  practical  faith,  is  neglected, 
whije  falsehood,  introduced  by  sin,  which  is  in  league 
with  the  adversary,  is  continu  illy  makiiiir  its  terrible  ra- 
vages,  in  the  mental  system,  till  the  awful  crisis  actually 


Chap   IV]  RELATION  TO  THE  MIND.  4''9 

arrives,  when  this  merciless  monster  strikes  the  final  bi  \ -^ 
by  actually  depriving  the  soul  of  all  its  life ;  then  ettr  4 
death  will  immediately  begin,  and,  having  once  bee  i  i. 
must,  from  the  very  nature  of  it,  necessarily  continue  lor 
ever.  For  falsehood,  having  once  done  this  infinite  mis- 
chief, in  totally  depriving  the  soul  of  all  its  life,  consist- 
ing in  the  possibility  of  happiness,  and  thus  intirely  cut- 
ting off,  with  regard  to  positive  perception,  all  commu- 
nication from  the  future,  will  produce  that  fiilse  percep- 
tion, which,  h  iving  once  been  present,  will  then  immedi- 
ately recede  from  the  present  to  the  past.  And,  being 
once  past,  it  will  be  bejond  all  possibility  of  restraint, 
and  will,  therefore,  for  ever  reign,  in  full  dominion,  over 
the  soul  ;  continually  extending  its  inexpressibly  horrid, 
malignant  influence  from  the  past  to  die  present,  in  the 
production  of  pain,  or  misery,  in  endless  degrees.  And 
hence  you  may  see,  what  is  meant  by  that  dreadtul  lake, 
of  unfathomable  depth,  which  burns,  and  will  for  ever 
continue  to  burn,  with  unquenchable  fire ;  and  here  you 
may  behold  the  worm,  that  never  dies.  Here  you  may 
also  learn  the  solemn  import  of  that  most  interesting  in- 
terrogation, which  was  proposed  by  our  Saviour  :  '*  Foi* 
what  is  a  man  profited,  if  he  shall  gain  the  whole  worlds 
and  lose  his  own  soul  ?  or  what  shall  a  man  give  in  ex- 
change for  his  soul?"  (Matth.  xvi.  26.) 

It  must  not,  therefore,  be  supposed,  That  the  mind  can 
be  allowed  to  admit  false  perception,  and  then  have  no 
more  concern  with  it,  after  its  first  admission  ;  for  it  is  the 
nature  of  it  to  operate  after  it  has  been  present^  that  is^ 
when  it  is  actually  past.  The  Supreme  Agent  and  Uni- 
Ve-rsal  Governor,  will  never  give  any  liberty  for  false  per- 
ception to  be  adniitted  into  the  mind,  and  then  to  quietlv 


46jU  ON  LIFE  AND  D£ATH  IK  [Part  ill. 

withdraw,  without  being  attended  with  any  painful  con- 
sequence. 

There  are,  as  we  have  said,  two  states  of  the  soul;  the  first 
of  which  is  temporary^  and  the  second  is  eternal.  The 
soul,  in  its  first  state,  is  in  a  most  precarious  situation, 
and  is  continually  attended  with  infinite  danger.  For  it 
is  intirelif  destitute  of  eternal  life^  and  therefore  it  has  no 
SECURITY  against  eternal  death.  It  has,  indeed,  in  this 
case,  a  complete  foundation  for  obtaining  the  former,  but 
yet  it  is,  notwithstanding  this,  every  moment,  on  the  verj^ 
borders  of  the  latter.  For  though,  as  long  as  it  conti- 
nues in  this  temporary  state  of  life  and  death,  there  is  a 
certainty,  that  it  will  have  one  more  positive  perception ; 
yet  this  certainty  is  always  attended  v/ith  the  possibility^ 
that  the  very  next  positive  perception  may  be  the  lasU,,, 
And  the  next  positive  perception,  if  it  should  be  the  last 
of  that  kind,  will  be  the  final  end  of  ah  life,  and  the  be- 
ginning of  eternal  death.  For,  when  the  soul  has  once 
had  its  last  positive  perception^  it  will  then,  after  that,  in- 
evitably have  an  infinite  series  of  the  opposite  kind.  For 
though,  as  long  as  i^  remains,  in  its  temporary  state,  it  is 
always  attended  with  the  Mediator,  and  is  thereby  con- 
tinually preserved  from  immechate  destruction ;  yet, 
since  the  adversary  is  also  present,  therefore  it  is  in  a 
state  of  infinite  danger,  arising  from  its  being  every  mo- 
ment liable  to  be  for  ever  Ibrsaken  by  the  Mediator,  and 
left  ahme  with  the  adversary.  It  implies  a  contradiction, 
to  suppose,  that  the  soul  should  ever  have  any  sufety,  till 
the  destroyer  is  destroyed,  and  the  soul  itself  has  an  in- 
indissoluble  union  with  the  Saviour.  It  never  can  have 
any  security  against  eternal  death,  till  it  has  actually  ob- 
tained eternal  liie.     And  eternal  life  can  never  be  obtain- 


Qbap.  XV.J 


RElLATION  TO  THE  MINi>  461 


ed,  but  only  in  one  particular  way ;  and  that  is,  by  the 
effectual  exercise  of  practical  faith,  before  the  adversary 
has  acquired  a  conjinned  dominion  over  the  soul.  Hence 
it  follows  :  That  there  are  two  ways,  in  one  or  the  other 
of  which,  the  soul  will  make  its  final  transition  from  its 
temporary,  to  its  eternal  state.  If  sin  should  introduce 
a  perfect  degree  of  Msehood,  previous  to  the  soul's  be- 
ing actually  united  to  the  Redeemer  ;  then  the  adversary's 
dominion  will  be  unalterably  confirmed,  and  consequent- 
ly, the  Kedeemer  will  forsake  the  soul  for  ever,  leaving 
it  in  a  state  of  eternal  death.  But  if,  previous  to  the  in- 
troduction of  a  perfect  degree  of  fiilsehood,  by  sin,  the 
destroyer  should  be  destroyed,  by  the  efficacious  influ- 
ence of  the  Holy  Spirit ;  then  the  soul  will  have  an  in- 
dissoluble union  with  the  Saviour,  and  v/ill,  therefore, 
be  in  a  state  of  eternal  life.  But  it  never  can  have  any 
safety,  as  long  as  it  remains  in  its  temporary  state ;  that 
is,  as  long  as  the  Saviour  continues  to  be  present  with 
the  destroyer ;  and  therefore,  it  never  can  have  any  safe- 
ty, till  the  Saviour  is  removed,  in  such  a  way,  as  to  be 
restored  again,  by  the  Holy  Spirit.  And  the  Saviour, 
having  been  once  thus  removed,  and  restored  again,  will 
destroy  the  destroyer,  in  conseqiicnce  of  which,  the  soul, 
being  indissolubly  united  to  the  Saviour,  will  be  in  a  state 
of  eternal  safety. 

There  is  a  very^  remarkable  difference  between  the 
way,  in  which  eternal  death  may  be  introduced,  and  the 
method,  that  must  be  taken,  in  order  to  obtain  eternal 
life.  Oi\ly  let  things  take  their  coinmon  course,  till  tem- 
poral death  dissolves  the  vital  union  between  the  body 
and  the  soul,  and  eternal  death  will  then  be  the  certain 
atid  inevitable  consequence.    Because  vsin,  being  in  league 


462  ON  LIFE  AND  DEATH  IN  [Pan  I7v?. 

with  tlie  aclvtrsary,  ahvaj  s  stands  ready,  by  the  introduc- 
tion of  falsehood,  to  product  infinite  evil,  consisting  in 
perfect  misery,  of  endless  duration,  at  any  moment,  when- 
ever  the  counteractive  principle  fails;  that  is,  whenever 
the  Mediator  forsakes  the  soul,  to  return  no  more.  Bu^ 
all  the  counteractive  principle,  that  the  soul  possesses,  ia 
its  temporary  state,  that  is,  ail  the  security,  that  it  has,  of 
the  continued  attendance  of  the  Mediator,  is  nothin^^  but 
only  what  intirely  depends  on  the  life  of  the  body.  As 
soon,  therefore,  as  the  body  dies,  the  eternal  death  of  the 
soul,  unless  eternal  life  has  been  previously  introduced, 
will  immediately  begin  ;  and,  having  once  begun,  mustj 
from  the  very  nature  of  it,  necessarily  continue  for  ever. 
But,  according  to  the  common  course  of  things,  eternal 
life  will  never  be  introduced  ;  for  the  introduction  of 
this  requires  a  sp  cml  divine  interposition. 

Hence  we  are  turnished  with  the  clearest  evidence  of 
the  pendiar  propriety  and  the  infinite  importance  of  our 
Saviour's  address  to  Nicodemus,  on  tl  is  most  interesting 
subject;  a  subject,  without  the  /?r«r//W  knowledge  of 
which,  all  other  knowledge  is  useless  and  vain.  "Verily, 
verily,  1  s.iy  unto  thee.  Except  a  man  be  born  again,  he 
cannot  see  the  kingdom  of  God.  That  which  is  born  of 
the  flesh,  is  flesh ;  and  that,  which  is  born  of  the  Spirit, 
is  spirit."  (John.  iii.  3,  6.)  This  great  change,  by  which 
the  soul  is  translated  from  a  state  of  temporary,  to  that  of 
eternal  life,  is  not  any  new  modification  of  what  existed 
be  fore  ;  but  it  is  a  new  creafun,  produced  by  the  special 
influence  of  tlie  Divine  Spirit,  communicated  through  the 
Mediator.  Therefore  it  is  not  any  thing,  tliat  ever  will 
become  present,  according  to  the  ordinary  course  of  na- 
tnrey  nor    be  effected  by  any  common  volition.      Con- 


:;iiap    IV/j  RELATION  T©  THE  MIND.  463 

sequcntly,  **  it  is  not  of  blood,  nor  ol  the  will  of  the 
fiesh,  nor  of  the  will  ol  man,  but  of  l.od."  ijohn.  i,  iJ,) 
Though  all  effects,  as  we  have  often  observed,  are  pro- 
duced by  divine  agency  ;  yet  this  is  so,  in  a  peciuiar  sense, 
in  distinction  from  all  others.  "  For  by  grace  are  ye  saved^ 
through  Kiith  ;  and  that  not  of  yourselves :  it  is  the  gift 
of  God.  Not  of  works,  lest  any  man  should  boast.  For 
ye  are  his  workmanship,  created  in  Christ  Jesus  unto 
good  works,  which  God  hath  before  ordained,  that  vv€ 
should  walk  in  them,"  (Eph.  ii.  8.)  It  is  of  the  same 
importance,  therefore,  as  your  salvation  from  eternal  mis- 
ery, and  your  introduction  into  a  state  of  endless  happi- 
x^ess,  •'  That  you  put  off,  concerning  the  former  conver- 
sation,  the  old  man,  which  is  corrupt  according  to  the  de- 
ceitful lusts ;  and  be  renewed  in  tlie  spirit  of  your 
mind;  ai  d  that  you  put  on  the  new  man,  which  c/fter 
God  is  CREATED  in  righteousness   and  true  holiness.'* 

{F>ph.  X.  22 24.)     Previous  to  this  infinitely  important 

change,  the  soul  is  said  to  be  "  dead  in  trespasses  and 
sins.''  (Kph.  ii.  \.)  For  in  one  sense  it  is,  in  reality,  per- 
fectly dead.  Not  because  it  has  no  life  of  any  kind  ;  but 
because  it  has  not  the  least  degree  of  any  kind  of  life,  but 
only  that  which  sin  may,  at  any  moment,  intirely  destroy  ; 
and  therefore,  in  this  case,  it  is  totally  destitute  of  eternal 
life.  And  now,  if  it  should  be  inquired,  Whether  the 
soul,  being  in  this  state,  has  any  positive  perception,  but 
only  what  is  perfecdy  false  ?  We  should  give  a  direct  an- 
sw^er,  in  the  affirmative.  For,  if  the  soul  sh^juid,  a^  any 
time  while  it  continues  to  be  wholly  destitute  of  eternal 
Jife,  ever  once  have  a  perfect  degree  of  positive  lalse  per- 
ception, it  will,  at  that  very  instant,  be  under  the  unalter- 
ably confirmed  clominion  of  the  adversary,  in  conse- 


'i.64«  ON  LIFE  AND  DEATH  IN.  [Part  lil. 

quencc  of  which,  it  will  be  intirely  and  eternally  aban- 
doned by  the  Mediator,  and  therefore,  immediately  sink 
into  a  state  of  irrecoverable  ruin.  For  it  is  only  by  the 
constant  attendance  of  the  Mediatoi',  that  the  soul  can 
ever  be  preserved  from  immediate  and  irretrievable  mis- 
ery. It  is,  therefore,  of  the  greatest  importance  to  have 
a  right  understaixling  of  the  nature  of  life  and  death,  as 
they  relate  to  the  soul,  and  also  to  know  the  way,  in  which 
to  obtain  the  actual  enjoyment  of  the  one,  and  be  effec- 
tually sv^cured  from  the  danger  of  the  other.  Let  it,  then, 
be  carefully  observed  ;  That  life,  considered  with  relation 
to  the  mind,  universally  consists  in  the  possibility  of 
its  being  eternally  happy.  And  life  is  either  temporary^ 
or  eternal^  just  according  as  the  possibUity^  m  which  it 
consists,  is  actually  present  with.,  or  without^  a  possibility^ 
on  the  opposite  side.  And,  as  the  life  of  the  mind  con- 
sists in  the  possibility  of  its  being  eternally  happy  ; 
so,  on  the  other  hand,  its  death  universally  consists  in  the 
POSSIBILITY  of  its  being  eternally  miserable.  And  death 
js  either  temporary ^  or  eternal,  just  according  as  the  pos- 
sibility, in  which  it  consists,  is  actually  present  Tt;//^,  or 
without^  the  other  possibility.  And  since  these  two  pos- 
aibilities  are,  originally,  both  of  them  present  ;  conse- 
quently the  soul,  in  the  first  stage  of  its  existence,  is  in  a 
state  of  temporary  life  and  death ;  its  eternal  state,  there- 
fore, remains  to  be  determined ;  and  that,  which  will 
bring  the  case  to  a  final  decision,  still  continues  to  be  fu- 
ture. One  of  those  two  things,  both  of  which  are  now 
future,  and  according  to  one  or  the  other  of  which,  the 
soul  is  to  receive  its  irrevocable  destiny,  is  the  future 
possibility  of  the  soul's  being  eternally  happy ;  and  the 
other  is  a  perfect  degree  of  positive  false  perception,  Jn 


dliap.  IV.3  RELATION  TO  THE  MIND.  465 

bombination  with  the  possibility  of  its  being  eternally  mis- 
erable. 

The  possibility  of  the  soul's  being  eternally  happy,  or 
that,  in  which  its  life  consists,  is  to  be  considered  in  a 
twofold  view ;  viz.  as  being  present  and  f attire.  These 
two  possibilities  are  of  such  a  nature,  as  that  the  one,  which 
is  now  present^  may  be  removed,  so  as  to  open  the  way 
for  that,  which  is  now  future^  to  become  actually  present. 
The  state  of  the  soul,  therefore,  in  the  first  stage  of  its 
existence,  is  this  :  there  is  a  possibility  of  its  being  eter- 
nally  miserable;  there  is,  also,  a  present,  and  a  fu« 
JURE,  possibility  of  its  being  eternally  happy.  This  be- 
ing the  state  of  the  soul,  it  is,  from  the  very  nature  of  it, 
according  to  the  description,  that  has  now  been  given, 
capable  of  being  essentially  changed,  one  way  or  the  other. 
For  the  present  possibillity  of  its  being  eternally  happy 
may  be  removed,  so  as  to  open  the  way  for  the  introduc- 
tion of  a  new  possibility^  viz.  that  which  is  future  ;  in  con- 
sequence of  which,  the  possibility  of  its  being  eternally 
miserable  will  be  for  ever  removed  ;  and  therefore,  this 
once  being  the  case,  sin,  with  all  the  falsehood  it  can  intro- 
duce, can  never  do  it  any  essential  injury.  Or,  the  pos- 
sibility of  the  souPs  being  eternally  miserable  may  con- 
tinue unremoved  till  sin  has  enforced  it  with  a  perfect  de- 
gree of  positive  falsehood ;  and  if  this  should  once  be  the 
case  ;  then  the  v\  hole  foundation,  that  is,  all  the  possibility, 
of  its  being  happy,  will  be  intirely  overthrown  ;  and  there* 
fore,  all  its  life,  both  present  and  future,  will,  from  the 
very  nature  of  the  case,  be  irrecoverably  lost  for  even 
For  it  must  always  be  kept  in  view ;  That  all  life,  rela- 
ting to  the  mind,  essentially  and  universally  consists  in 

fhe  possibility  of  its  being  eternally  happy  ;  and  this  po^-^ 

L  3 


466  ON  LIFE  AfiD  DEATH  iN  [?art  1^1. 

sibility  is  present  and  future.  Considered  as  being  pre- 
sent, it  is  the  same  as  the  Mediator,  the  Saviour,  or  the 
Redeemer  ;  and  considered  as  being  that,  which  is  future, 
and  which  will  be  present,  in  consequence  of  the  want  of 
that,  which  is  present,  it  is  the  same  as  the  Holy  Spirit, 
the  Sanctificr,  or  Comforter.  Life,  consisting  in  the  pos^ 
SIBILITY  of  being  eternally  happy,  is  the  very  founda- 
tion of  all  happiness,  both  in  respect  to  the  infinite,  as 
well  as  the  finite  mind.  For  to  say,  That  any  mind, 
whether  finite  or  infinite,  can  have  any  happiness  w/^Aoz^f 
a  possihilify  of  being  happy,  implies  a  direct  and  absolute 
contradiction. 

If  you  inquire,  therefore,  w^hat  way  there  is,  in  which 
eternal  happiness  can  be  obtained,  and  eternal  misery- 
avoided  ?  we  answer  ;  That  the  p  j  3  s  i  b  i  l  i  r  y  i  t  s  e  l  f  of 
being  eternally  happy  is  the  way,  and  the  only  possible 
way.  This,  and  this  alone,  is  an  all-sufficient  way.  This 
is  "  a  name,  which  is  above  every  name."  (Phil,  ii.  9.) 
♦•  Neither  is  there  salvation  in  any  othtr  :  for  there  is  no 
other  name  under  heaven  given  among  men  whereby  we 
must  be  saved."  (Acts  iv.  12,)  In  this  possibility  is 
*'life,  and  the  life"  is  *' the  light  of  r'nen."  This  is  "the 
true  Light,  which  lighteth  every  man,  that  comcth  into  the 
world."  (John  i.  4,  9.)  This  is  '*  the  way,  the  truth,  and 
the  life."  (John  xiv.  6.)  And  now  if  you  hiquire.  Whether 
it  w  ill  follow,  that  you  shall  actually  enjoy  eternal  happi- 
ness, in  the  future  world,  because  there  is  now  a  possi- 
hil'ty  of  your  being  eternally  happy  ?  It  must  be  replied, 
Thai:  this  ron^equencc  w  ill  not  follow  ;  and  the  reason  is^ 
because  you  arc,  in  the  first  str.^^e  of  your  existence,  not 
only  Mttrnded  with  the  pos^i!)ili<v  of  being  eternally  hap- 
py ;  but  also  with  the  possibiliiy  of  being  eternally  mis- 


Chap.  IV]  RELATION  TO  THE  MIND.  467 

erable.  And  with  this  last  mentioned  possibility,  you 
always  will  be  attended,  till  the  future  possibility  of  be- 
ing eternally  happy,  becomes  acUially  present*  But  such 
is  the  imnmtablf  order  of  things,  in  the  Divine  Nature, 
tiiat  this  future  posslhilhy  never'  zvill  be  present^  till  the 
ONE,  which  is  now  present ^  has  been,  by  the  effectual  ex- 
ercise of  practical  taith,  actually  removed.  And  now, 
that  serious  and  impartial  attention,  whjch  this  most  in- 
teresting su'  >ject  justly  demands,  will  lead  you  to  under- 
stand the  reason,  why  the  Mediator  must  be  removed  ;  or^ 
in  the.  language  of  scripture,  must  die  ;  in  order  that  such 
effectual  ii  fluence  of  the  Holy  Spirit  may  be  transmitted 
from  the  futu/e  to  the  present,  as  to  destroy  the  adversa- 
ry, I  nd  thus  secure  the  soul  from  endless  ruin,  and  intro- 
duce it  into  a  state  of  eternal  life.  For,  from  what  has 
been  observed,  it  is  evident ;  That  there  are  two  distinct 
possil)ilities  of  being  eternally  happy.  That  one,  which 
is  present,  is  the  Mediator ;  and  the  remaining  one,  or 
that  which  is  future ;  or  "  the  high  and  lofty  One,  that 
inhabiteth  eternity,''  is  the  Holy  Spirit.  The  soul,  being 
naturally  attended  with  the  adversary,  or  the  possibility  of 
being  eternally  miserable,  is  in  a  state  of  spiritual  death ; 
and  never  can  have  any  security  of  happiness,  without  an 
actual  exchange  of  the  Mediator  for  the  Holy  Spirit. 
For,  without  such  an  exchange,  the  soul  is  continually 
liable  to  finally  lose  both  the  Saviour  and  the  Sanctifier ; 
and  consequently,  have  no  possibility  neither  in  time  nor 
eternity,  of  ever  being  happy.  Rut,  by  making  this  all. 
important  exchange,  the  Mediator  will  be  removed,  in  such 
a  way,  as  to  be  again  restored  by  the  Holy  Spirit ;  or,  will 
so  die,  as  to  rise  again,  armed  with  irresistible  power,  to 
destroy  the  destroyer.     And  this  having  once  been  done, 


46S  ON  LIFE  AND  DEATH  IN  [Part  IH. 

the  whole  foundation  for  5f;zV  producing  that  infinite  mis- 
chief, which  it  might  otherwise  do,  will  be  intirely  over- 
thrown. And  thus,  death  will  be  w^ioUy  deprived  of  its 
sting,  and  the  grave  will  for  ever  lose  its  victory.  Hence 
the  infinite  importance  and  inestimable  value  of  the  Medi- 
ator presents  itself  to  view,  wnrh  such  forcible  evidence, 
as  no  one,  without  offering  the  greatest  violence  to  his 
own  mind,  can  ever  resist.  The  Mediator  is  the  very 
foundation,  "  the  chief  corner  stone,"  (Eph.  ii.  20.)  on 
"which  all  happiness  is  intirely  built.  And  therefore  this 
being  taken  away,  the  whole  building,  in  respect  to  the 
individual  mind^  from  which  it  is  removed,  falls  at  once, 
and  falls  for  ever.  "  Therefore,  thus  saith  the  Lord  God, 
Behold,  I  lay  in  Zion,  for  a  foundation,  a  stone,  a  tried 
stone,  a  precious  corner  stone,  a  sure  foundation ;  he, 
that  believeth,  shall  not  make  haste."  (Isa.  xxviii.  16.) 
"  Wherefore  also  h  is  contained  in  the  scripture,  '*  Be- 
hold I  lay  in  Zion,  a  chief  corner-stone,  efect,  precious  ; 
and  he  that  beheveth  on  him  shall  not  be  confounded." 
(1  Pet.  ii.  6.)  But  with  respect  to  them,  that  believe  not, 
it  is  ordained,  that  they  shall  be  confounded ;  that  they 
shall  stumble  and  fall,  and  rise  no  more.  "  Unto  you, 
therefore,  who  believe,  he  is  precious ;  but  unto  them, 
^vho  are  disobedient,  the  stone,  which  the  builders  disal- 
lowed, the  same  is  made  the  head  of  the  corner,  and  a 
stone  of  stumbling  and  a  rock  of  offence,  even  to  them, 
who  stumble  at  the  word,  whereunto  they  were  also  ap- 
pointed." (I  Pet.  ii.  7,  8.)  Hence  they  are  solemnly  ex- 
horted to  take  a  method,  by  which,  if  seasonably  adopted, 
they  may  avoid  the  dreadful  consequence,  which  will  in- 
evitably follow  from  their  persisting  in  a  course  of  disc- 
fediencc  an^  unljrelief,     /'  Hear  ye,  and  give  [ear,  bf 


.nap.  IV]  REL/VTION  TO  THE  MIND.  46^ 

not  proud  ;  for  the  Lord  liaih  spoken.  Give  glory  to 
the  Lord  your  God,  before  ht-  cause  durkntss,  and 
IE  FORE  your  feet  stumble  upon  the  dark  mountains,  and 
while  ye  look  for  light,  he  turn  it  into  the  shadow  of  death, 
and  make  it  gross  darkness."  .  Jer.  xiii.  iSr)  But  every 
one,  who  will  not  rer^ard  the  kind  warning,  which  pro- 
ceeds from  infmite  benevolence  itself,  must  unavoidai)ly 
experience  the  consequence,  dreadful  as  it  is,  v/hen  it  be- 
comes for  ever  too  kite  to  have  it  mitigcated,  or  any  longer 
delayed.  *'  Behold  I  am  against  thee,  O  thou  most  proud, 
saith  the  Lord  God  of  hosts :  for  thy  day  is  come,  the 
time  that  I  will  visit  dice.  And  the  most  proud  shaU 
stumble  and  fall,  and  none  shall  raise  him  up."  (Jer,  1.  31, 
32.) 

There  are  two  distinct  possibilities  of  being 
ETERNALLY  HAPPY,  onc  of  which  subsists  in  the  pre- 
sent time,  and  the  other,  in  a  future  eternity.  Each  of 
these  two  possibilities  has  an  essential  and  indissoluble 
relation  to  the  Divine  Mind  ;  and  each  of  them  has,  or 
has  not,  a  relation  to  the  finite  mircl  ;  just  according  as 
there  is,  or  is  not,  such  a  thing  as  its  being  eternalhj  hap" 

That  a  being  perfectly  happy,  together  with  a 
PRESENT  and  future  possibility  of  it,  arc  three 
distinct  things,  which  do  really  subsist,  with  an  essential 
relation  to  the  very  nature  of  the  Deity ;  and  that  these 
three  SUBSISTENCES  are  all  of  the  same  infinite  djg:sii- 
ty,  excellence  or  value,  as  the  Deity  himself,  is  some- 
thing, that  forces  itself  upon  the  mind,  with  irresistible 
evidence.  And  since  these  three  glorious,  and  ever 
adorable  subsistences,  have  an  essentiiu  relation  to  the 
very  nature  and  existence  of  the  Deity,  he  is,  therefore? 


470  ON  LIFE  AND  DEATH  IN  [Part  III. 

u  ith  the  strictest  propriety,  called  "  The  Living  God." 
(See  Deut.  v.  26.  Josh.  iii.  10.  2  Kin.  xix.  15,  16.  1 
Tim.  vi.  15.) 

The  happiness  of  the  Deity  does  not  consist  in  an  end- 
less series  of  positive  perceptions,  successively  flowing 
from  the  future  to  the  present,  and  from  the  present  to 
the  past ;  but  in  one  all  comprehensive  perception,  which, 
having  an  unchangeable  relation  to  the  one  immutable, 
absolute  Present,  that  is,  the  Divine  Mind  itself,  admits 
of  no  succession.  It  must  not  be  inferred,  however,  be- 
cause  the  divine  perception  extends  through  a  whole 
eternity,  as  well  as  immensity,  that,  therefore,  every  thing 
through  endless  futurity,  is  unalterably  fixed.  For  the 
Deity  never  fixes  any  particular  event,  by  his  perception^ 
or  knowledge ;  but  by  the  actual  exertion  of  his  power ^  at 
any  particular  time,  whenever  there  is  a  fit  reason,  or 
proper  cause,  for  such  an  exertion.  The  Deity,  being 
originally  invested  vvith  a  twofold  power,  implying  a 
possibility  on  each  side,  and  thus  constituting  a  balance 
of  power,  turns  the  scale,  whenever  the  proper  time  for 
that  purpose  actually  arrives.  And,  Ipy  thus  exerting  his 
power,  introduces  a  necessity,  which  fixes  that  particular 
event,  which  was  not  fixed  before.  Hence  it  is  not  the 
divine  knowledge^  nor  even  the  divine  power  itself^  previ- 
ous to  its  beintr  actually  exerted^  that  fixes  any  event.,... 
But  it  is  the  Deity  himself,  by  the  exertion  of  his  own 
power,  who  fixes  those  particular  events,  to  which  his 
exertions  have  a  special  relation.  But  since  we  have  al- 
ready treated  particularly  on  this  subject,  we  shall  not 
here  any  fa:  iher  pursue  it.  What  has  now  been  observ- 
ed, has  been  introduced  with  a  design  to  prevent  any  er- 


Chap.  IV.3  RELATION  TO  THE  MIND„  471 

roneous  conclusion,  that  might  be  drawn  from  a  conside- 
ration  of  the  infinite  extent  of  the  divine  perception. 

The  first  of  the  Three  glorious  Subsistences  can  never 
be  removed,  with  relation  to  the  soul,  but  only  by  the 
introduction  of  a  perfect  degree  of  falsehood,  wnile  the 
adversary  continues  to  be  present.  And  if  the  First  should 
ever  once  be  actually  removed ;  then  the  destroyer's  do- 
minion over  the  soul  will  become  unalterably  confirmedo 
In  this  case,  all  the  Three  Sacred  Subsistences,  the  Fa» 
ther,  the  Son,  and  the  Holy  Spirit,  will  intirely  cease  to 
have  any  relation  to  the  soul ;  it  will  then,  therefore,  be- 
ing utterly  abandoned,  or  given  over  to  the  destroyer,  be 
inevitably  reduced  to  a  state  of  eternal  misery.  Wo,  in- 
expressible wo,  be  to  the  person,  whoever  he  may  be,  to 
whom  this  description  will  apply.  "  The  Lord  will  not 
spare  hi?ri,  but  then  the  anger  of  the  Lord  and  his  jea- 
lousy shall  smoke  against  that  man,  and  all  the  curses 
that  are  written  in  this  book  shall  lie  upon  him,  and  the 
Lord  shall  blot  out  his  name  from  under  heaven.  And 
the  Lord  shall  separate  him  unto  evil."  (Deut.  xxix.  20, 
21.)  But  as  long  as  the  FIRST  of  the  Three  adorable 
Subsistences  continues  to  retain  a  relation  to  the  soul,  the 
SECOND  may  be  exchanged  for  the  third  ;  and  by  such 
an  exchange,  since  the  Holy  Spirit  will  then  be  present 
in  the  Saviour,  the  destrover  will  be  intirely  prevented 
from  having  any  more  rel.itio  1  to  the  soul,  and  will,  there- 
ibre,  in  this  respect^  be  for  ever  destrojxd.  For  if,  be- 
fore sin,  by  the  introduction  of  a  perfect  degree  of  false- 
h  od,  has  removed  tl  e  Fir^t  of  the  Three  sacred  Sub- 
sistences, in  relation  to  the  soid^  there  slioiild  ije  an  cf- 
fecnul  ex  rcise  of  practical  f  lith  ;  then,  I)}' the  c^l  im- 
portant EXCHANGE,  which,  in  this  case,  will  be  made,  the 


419.  ON  LIFE  AND  DEATH  IN  C^Part  lil  . 

Holy  {Spirit  will  be  actually  introduced  ;  whereby  the 
soul  will  be  "  delivered  from  the  power  of  darkness, 
and  translated  into  the  kingdom  of  God's  dear  Son  ;" 
and,  consequently,  being  sanctified,  and  irreversibly 
"sealed  unto  the  day  of  redemption,"  it  will,  by  "  the 
law  of  the  Spirit  of  life,  in  Christ  Jesus,  be  made  free 
from  the  law  of  sin  and  death."  (Col.  i.  13.  Eph.  iv.  30« 
j.  1.3.  Rom.  viii.  2.)  For  sin  will  be  completely  con- 
quered, so  that  it  never  can,  in  any  way  whatever,  intro- 
duce eternal  death,  the  very  foundation  of  this  kind  of 
death  being  intirely  removed. 

Therefore,  what  sin  might  otherwise  have  done,  in 
framing  a  most  horrible  prison  for  (he  endless  confine- 
ment of  the  soul,  in  a  state  of  perfect  misery,  can  never 
be  effected.  Consequently,  the  soul,  in  this  case,  will  be 
infallibly  and  unalterably  secure  ;  since  its  "  life  is  hid 
with  Christ  in  God,"  (Col.  iii.  3,;  it  is,  therefore,  estab- 
lished as  firm  as  the  throne  ot  Jehovah.  For  the  Holy 
Spirit  having  once  destroyed  *' the  G'<d  of  this 
WORLD,"  (see  2  Cor.  iv.  -i^.)  and  thus  taken  possession  of 
the  soul,  uill  dwell  there  for  ever.  And  therefore,  be- 
ing thus,  by  the  eternal  indwelling  of  the  Holy  Spirit, 
united  to  the  Sjn,  it  will  have  such  a  union  widi  (he 
Father,  that  the  supposition  of  its  ever  being  dissolved, 
afier  it  has  once  been  actually  formed,  implies,  in  the  very 
nature  of  things,  an  absolute  contradiction.  And  this  is 
that  L»lessed  union,  to  which  our  Saviour  has  a  special 
reference,  when  he  says,  in  his  ever  memorjble  praver : 
"  Neither  pray  I  for  these  alone,  but  for  them  also,  who 
shall  believe  on  me,  diroui::!!  their  word,  That  they  all 
may  be  one,  as  thou,  Father,  art  in  nie,  and  I  in  thee  : 
that  they  also  may  be  one  in  us ;  that  the  world  may  be- 


Chap.  iV.]  RELATION  TO  THE  MIND.  473 

iieve,  that  thou  hast  sent  mc.  And  the  glory,  which  thou 
gavest  me,  I  have  given  jhem ;  that  they  may  be  one, 
even  as  we  are  one."  (John  xvii.  20,  21,  22.)  With  re- 
gard to  the  soul,  which  is  once  brought  into  that  glori. 
ous  state  of  union,  which  is  here  described,  it  may  be 
pronounced  with  infallible  assurance :  "  That  neither 
death  nor  life,  nor  angels,  nor  principalities,  nor  powers, 
nor  things  present,  nor  things  to  come ;  nor  height  nor 
depth  ;  nor  any  other  creature,  shall  be  able  to  sepa- 
rate it  from  the  love  of  God,  which  is  in  Christ  Jesus 
our  Lord."     (Rom.  viii.  38,  39.) 

Since  the  soul,  in  the  first  stage  of  its  existence,  is  at- 
tended, not  only  with  the  Mediator,  but  also,  with  the  ad- 
versary, we  may  see  what  infinitely  different,  and  directly 
opposite  consequences  may  be  unalterably  fixed,  with  res- 
pect to  different  minds,  according  as  falsehood  or  faith 
introduces  them  to  their  final  destiny  ;  which,  within  the 
limits  of  a  very  short  duration,  they  must  inevitably  re- 
ceive. A  number  of  individuals  may  pass  along  together, 
for  a  time,  while  they  are  travelling  through  this  present 
transitory  scene  ;  but  when  the  solemn  period  arrives,  fot 
eternity  to  turn  the  scale,  and  some  are  found  on  one  side, 
and  some  on  the  other  ;  then,  having  received,  on  each 
side  respectively,  the  irreversible  sentence,  relative  to 
their  final  state,  they  must  be  separated,  without  any  pos^- 
sibility  of  ever  meeting  again. 

"  Eternity,  the  various  sentence  past, 
"  Assigns  the  severed  throng  distinct  abodes, 
"  Sulphureous,  or  Ambrosial — what  ensues  ? 
"  The  deed  predominant  I   the  deed  of  deeds  ! 
"  Which  makes  a  hell  of  hell,  a  heaven  of  heaven  j*' 
The  final  Judge,  with  power  resistless,  "  turns 
M3 


474^  QN  LIFE  AND  DEATH  IN  [-^'art  m. 

"  His  adamantine  key's  enormous  size, 

*'  Through  (lcs'jij}'s  mcxiricable  \Yards,' 

**  Deep-driving  every  bolt,  on  both  their  fates, 

"  Then,  ironi  the  crystal  battlements  of  heaven, 

«  Down,  down,  He  hurls  it,  through  the  dark  profound^ 

"  Ten  thousand,  thousand  fathom  ;  there  to  rust, 

*'  And  ne'er  unlock  liis  resolution  more." 

YOL^'G. 

From  the  preceding  observations  may  be  seen,  wherein 
consists  the  life,  and  the  death  of  the  soul ;  also  how  to 
secure  the  one  and  avoid  the  other.  It  has  been  shown, 
that  there  are  three  distinct  subsistences,  which  are 
essential  to  the  divine  nature.  There  is  likewise  a 
Jburth,  which,  though  it  is  nothing,  that  belongs  to  the  im- 
mutable system  of  infinite  perfection  ;  yet  is  really  some- 
thing, that  relates  to  the  finite  mind,  in  its  original  state. 
The  Ijcneficent  Author  of  all  good  has  not  left  the  soul  to 
be  attended  wi*h  the  destroyer  alone  ;  but  from  the  bound- 
less benevolence  of  his  nature  has  freely  given  the  Sa- 
vi(.ui  to  attend  it,  in  the  first  stage  of  its  existence.  And 
wo,  unutterable  and  unalterable  wo,  be  to  every  one,  who 
desj.ises,  and  finally  rejects  thi^  inexpressibly  dear  and 
most  precious  Attendant.  **  i^or  God  so  loved  the  world, 
that  he  gave  his  only  begotten  Son,  that  whosoever  be- 
lieveth  on  him  should  not  peri:h,  but  have  everlasting- 
life.  For  God  sent  not  his  Son  into  the  world  to  con- 
demn the  world  :  l)ut  that  the  world  through  him  might 
be  saved."    John  iii.  H),  IT.) 

It  is  worthy  of  special  remark,  that  the  soul,  even  though 
the  Saviour  actually  attends  it,  can  never  have  any  safety, 
as  long  as  it  is  attended  with  the  destroyer.  But  tht  de- 
stroyer will  always   attend  the  soul,  till  the  Holy  Spirir 


Cnap.  rv]  RELATION  TO  THE  MIND.  47S 

beromes  actually  present ;  and  the  Holy  Spirit  never  vviH 
be  present,  till  the  Saviour  is  given  to  purchase  it.  In  or^ 
der,  therefore,  that  the  finite  mind  may  be  united  to  the 
Deity,  and  the  Three  adorable  Subsistences,  which  are  es- 
sential  to  his  Nature,  and  thus  be  eternally  saved  from  the 
destroyer,  or  in  the  language  of  scripture,  that  the  soul 
may  "^be  reconciled  to  God,"  a  most  important  exchange 
must  be  made — an  exchange  of  the  Redeemer  for  the 
S..nciifie:.  This  is  represented  by  the  Redeemer's  dyino^ 
to  pui  chase  the  Holy  Spirit ;  and  this  is  the  same  as  the 
present  Saviour's  departing,  that  the  absent  Comforter 
may  come  to  destroy  the  adversary,  and,  by  his  sanctify, 
ing  or  sealing  influence,  give  the  soul  an  infliliibiy  secure 
possession  of  eternal  life.  (See  John  xvi.  7,)  Thus  the 
only  way,  in  which  the  soul  can  ever  be  saved  from  sia 
and  death,  and  from  "  him,  that  has  the  power  of  death," 
and  consequently  be  introduced  into  a  state  of  endless 
happiness,  is  by  receiving  the  Holy  Spirit,  in  exchange 
for  the  Mediator.  And  this  exchange  can  never  be  made, 
but  only  by  the  departure^  or,  as  it  may  be  expressed,  by 
the  deaths  of  the  Mediator.  "In  whom  we  have  redemp- 
tion through  his  blood,  the  forgiveness  of  sins,  according 
to  the  riches  of  his  grace.  In  whom  also  we  have  ob- 
tained an  inheritance,  being  predestinated  according  to 
the  purpose  of  him,  who  worLjth  all  things  after  the  coun- 
sel of  his  own  will :  that  we  should  be  to  the  praise  of 
his  glory,  who  first  trusted  in  Christ.  In  whom  ye  also 
trusted,  after  that  ye  heard  the  word  of  truth,  the  gospel 
of  your  salvation :  in  \^hom  also,  after  that  ye  be- 
lieved, ye  were  sealed  with  that  Holy  Spirit  of  pro- 
saise,  which  is  the  earnest  of  our  inheritance,  until  the 


476  ON  LllE  ANO  DEATH  IN  IPan  III. 

redemption  of  the  pup  chased  possession,  unto  the 
praise  of  his  glory."  (Eph.  i.  7,  11....11.) 

From  what  has  been  observed,  it  is  evident  that  the 
Mediator  is  of  infinite  value  and  importance  :  for  he  is 
the  whole,  the  only  foundation  of  all  the  happifying  in- 
fluence!?, that  ever  can  be  communicated,  by  the  Holy 
Spirit  from  the  Father  of  lights,  from  whom  proceeds 
every  good  and  perfect  gift,  to  the  finite  mind.  It  is  im- 
possible that  even  Omnipotence  itself,  united  with  infi- 
nite benevolence,  should  bestow  any  good  whatever  on 
the  finite  mind,  without  the  Recleeiner,  This  is  impossi- 
ble, because  it  does,  in  the  very  nature  of  things,  imply 
an  absolute  contradiction.  And  that  adorable  Being,  who 
is,  in  the  highest  degree,  powerful,  good,  and  perfect,  is 
exalted  infinitely  above  the  performance  of  contradictionso 

The  Saviour,  without  the  solicitation  or  request  of  any 
finite  being  whatever,  was,  by  the  Author  of  all  good, 
originally  sent  to  attend  the  soul.  But  it  does  not  follow 
from  this,  that  it  w^ill  be  actually  saved.  For  without 
faith,  even  the  Saviour  cannot  save  it,  *'  Christ  is  be- 
come of  no  effect  unto  you,  whosoeyjer  of  you  are  justi- 
fied by  the  law ;  ye  are  fallen  from  grace.  For  we,  through 
the  Spirit,  wait  for  the  hope  of  righteousness  by  faith* 
For  in  Jesus  Christ,  neither  circumcision  availeth  any 
thing,  nor  uncircumcisiois  but  faith,  which  worketh 
by  love."  (Gal.  v.  4,  5,  6.)  In  consequence  of  unbelief, 
therefore,  the  Redeemei',  that  greatest,  best,  most  valua- 
ble, and  excellent  gift,  that  even  infinite  benevolence  it- 
self could  possibly  bestow  on  the  finite  mind,  may  be, 
and  in  a  sad  variety  of  instances,  actually  has  been,  irre- 
coverably lost,  in  relation  to  individuak,  on  whom  it  v/an 
originally  bestowed. 


Chup.  iV.]  Ki:.LA>iiOi^  TO  TiiL  MINlJ.  417 

There  are  two  perfecily  distinct  kinds  of  faith  :  viz. 
^'peculatwe  and  practical.      Al],  that  speculative  :'uith  can 
ever  do,   is  only,  by  it-  present  counteractive  iuflnLnce, 
to  afford  the  soul  a  temporary  support.  But  the  ttlcctual 
exercise  of  practical  faitli  is  essentially  requisite,  in  order 
to  procure  that  vital,  saving  influence  of  the  Holy  Spirit, 
which  is  re^u.red  to  ''  destroy  him,  that  liad  the  power  of 
de*th,'*  and  introduce  the  soul  into  a  state  qf  eternal  life. 
When  the  Deity,  by  his  efficacious  grace,  has  once  effect- 
ed this  all  important  cliange,   or  has  actually  given  his 
Holy  Spirit  in  exchange  for  die  Redeemer  ;  that  is,  \yin^n 
the  Redemer  has  died  to  rise  again,  and,  by  his  death  and 
resurrection,  has  become  the  triumphant  Conqueror  of  sin 
and  death,  it  is  then,  and  i^eyer  beiore,  that  the  soul  is  re- 
newed, regenerated,  or  sanctified*    It  is  then  *'  created  in 
Christ  Jesus  unto  good  works."  (Eph.  ii.  11.)  It  is  then 
said  to  have  **  passed  from  death  to  life."  ( i  John  iii.  a4.) 
It  is  then,   that  "  the  law  of  the  Spirit  of  life,  in  Christ 
Jesus,  hath  made  it  free  from  the  law  of  sin  and  death.'' 
(Rom.  viii.  2.)      It  can  then   rejoice   in   God,    *'  giving 
thanks  unto  the  Father,  wUo  hath  made  it  meet  to  be  a 
partaker  of  the   inheritance  ol  the  saints  in  lignt :    who 
hath  delivered  it  from  the  Pijwer  of  darkness,  and 
hath  translated  it  into  the  kingdom  ot  his  dear  Son  : 
in  whom  it  has  redernption  through  his  blood,  even  the 
forgiveness  of  sins."  (Col,  i.  l^,  U,  14.)     In  this  case, 
the  Father,  the  Son,  and  the  Holy  Spirit,  have,  each  of 
them  respectively,  a  relation  to  the  soul,  tliat  never  can  be 
dissolved. 


1^?a  ON  THE  VARIOUS  KINDS  t^art  HI^ 

CHAPTER  V. 

CONTAINING  A  GENERAL   VIEW  OF  THE  VARIOUS  KIND'S 
OF  TRUE   PERCEPT-ION. 

il  AVING  considered  the  particular  cause  of  percep- 
tion ;  the  essence,  or  constituent  substance  of  the  soul ; 
and  the  nature  of  life  and  death,  both  temporary  and 
eternal ;  we  shall  now  proceed  to  take  a  view  of  the  va- 
rious kinds  of  perception,  with  which  the  finite  mind  is 
attended. 

All  perception,  according  to  the  most  general  classifi- 
cation of  it,  is  positve  or  negative.  That  of  the  first 
kind  is,  as  we  have  shown,  produced  by  motion  ;  which 
is  an  existence  of  a  very  peculiar  nature  :  for,  when  it  is 
added  to  matter,  it  has  the  property  of  limiting  the  time 
of  its  continuing  to  exist  in  the  same  place ;  and,  there- 
fore, it  is  the  cause  of  matter's  being  transferred  from  one 
place  to  another.  Motion  also  has  the  peculiar  property 
when  it  is  transferred  from  the  sensorium,  the  seat  of  its 
last  residence  in  the  material  system,  to  the  want  of  per- 
ception, of  limiting  the  time  of  perception'' s  continuing  to 
be  futiircy  and,  therefore,  of  causing  it  to  be  transmitted 
from  the  future  to  the  present,  to  give  its  momenta- 
ry attendance  to  the  mind,  and  then  for  ever  retire  to  the 
PAST.  The  immediate  cause  of  negative  perception  is 
noi  motion,  nor  any  thing,  that  has  ever  belonged  to  the 
external  state  of  things ;  but  it  is  wholly  internal,  and 
universally  consists  in  fiilse  perception.  And,  conse- 
quently, there  is  a  foundation  for  the  mind's  being  eter- 
nally attended  with  negative  perception,  whco  it  is  iutirc* 


I5^ap.  v.]  OF  TRUE  PEllCEPTIOlf.  4# 

ly  cut  ofF  from  all  correspondence  or  connexion  with  the 
external  system. 

Having  made  a  general  division  of  perception,  into 
that  of  positive  and  negative,  we  shall  now  proceed  to 
observe,  That,  of  positive  perception  there  are  various 
kinds:  viz.  1.  True  perception.  2.  Perception  of 
falsehood.  3.  False  perception.  The  first  kind  is  that, 
which  has  an  agreement  or  correspondence  with  any  real 
object ;  or  that,  which  corresponds,  not  only  to  appear  - 
ance^  but  also  to  the  reality  of  things.  The  second  kind 
is  that,  which  does  not  correspond  to  any  real  object ; 
and  agrees  with  nothing  but  mere  appearance,  without 
any  correspondent  reality.  The  object  of  this  kind  or 
perception  is,  therefore,  apparent  only,  and  not  real,,.,. 
Against  the  admission  of  any  perception  of  this 
kind,  our  Saviour  has  given  a  most  solemn  caution,; 
by  saying  :  "  Judge  not  according  to  appearance, 
but  judge  righteous  judgment."  (John  vii.  24.)..... 
Judge  according  to  the  truth  and  reality  of  things,  and 
Rot  according  to  mere  appearance.  Admit  no  percep. 
tion,  that  has  nothing  but  appearance  for  its  object.  The 
third  kind  is  that,  which  not  only  does  not  correspond  to 
any  reality ^  but  does  not  even  agree  with  any  appearance. 
The  three  general  kinds  of  perception,  that  have  now 
been  enumerated,  though  they  all  have  the  property  of 
being  really  something,  that  relates  to  the  mind,  yet  are 
evidently  distinct  from  each  other. 

All  perception,  that  has  an  actual  present  existence,  has 
a  special  relation  to  the  individual  mind,  to  which  it  pe- 
culiarly belongs.  And  since  it  is  something,  that  exists 
in  relation  to  the  mind,  it  is,  according  to  an  elliptical 
form  of  expression,  said  to  exist  in  the  mind.     It  must 


iCO  ON  THE  VARIOUS  KlMDS  1.1'Uil  Hi. 

not,  however,  be  supposed,  that  it  is  contained  in  tht 
mind,  as  matter  is  contained  in  space  ;  so  as  to  requir.- 
extension.  For  it  is  said  to  exist  in  the  mind,  only  be- 
cause it  exists  in  relation  to  the  mind.  So  any  thing  is 
said  to  exist  in  time  ;  because  it  exists  in  relation  to  time. 
And,  by  omitting  the  words,  relation  to^  we  form  that  el- 
liptical expression,  which  is  commonly  used.  And  the 
perceptions^  which  do,  at  any  time,  exist  in  any  one  in- 
dividual mindj  never  exist  in  any  other.  The  percep- 
tions of  any  two  minds,  however  similar  Ihey  may  be; 
are  never  identically  the  same.  Every  individual  mind, 
therefore,  has  its  own  peculiar  consciousness. 

Having  reduced  all  positive  perception  into  three  ge^ 
neral  classes,  we  shall  now  proceed  to  take  a  view  oi 
each  of  them. 

We  shall,  first,  take  ?i  general  view  of  ^r^i^  perception  ' 
and  then  consider  the  several  different  kinds  of  it,  ac 
cordmg  to  the  various  objects,  to  which  it  corresponds. 
True  perception  is  universally  distinguished  from  that 
of  every  other  kind,  by  this  ;  viz.  I'hat  it  it>  something, 
which  always  does,  according  to  die  .degree  of  it,  whe- 
ther perfect  or  imperfect,  completely  correspond  to  the 
reality  of  things.  But  this  is  never  the  case,  with  re= 
spect  to  any  other  kind  of  perception.  And  true  percep- 
tion  is  reducible  to  several  distinct  kinds,  according  to  the 
real  objects,  to  which  ir  corresponds.  In  the  most  gene- 
ral view,  there  are  only  two  kinds  of  real  objects ;  viz. 
DIFFERENCE  and  AGREEMENT.  Hciicc,  all  truc  per- 
ception consists  of  two  general  classes;  one  ol  which, 
comprehends  all  that,  which  has  difference^  and  the  other, 
all  that,  which  has  agreement,  for  its  real  object.  Lif- 
ference  is  to  be  considered  in  a  twofold  view  ;  viz.  as 


^hap.  v.]  OF  TRUE  PERCEPTION.  481 

being  absolute^  and  relative.  Absolute  difference  is  diat, 
which  subsists  between  the  whole  of  any  thing,  and  no^ 
thing  ;  and  relative  difference  is  that,  which  subsists  be- 
tween the  whole,  and  a  part.  Hence  there  are  two  kinds 
of  perception,  of  which  difference  is  the  real  object. 
Of  thaty  which  has  agreement  for  its  real  object,  there 
are  various  kinds,  according  to  the  nature  of  the  agree- 
ment itself. 

Every  perception,  which  lias  difference  for  its  ob- 
ject, is  what  we  shall  call,  sensation^  or  a  sensible  idea,  just 
according  as  its  object  consists  in  absolute  or  relative  dif- 
ference. And  by  the  term,  idea,  let  it  be  observed,  is 
meant  perception  itself,  and  not  any  object  of  perception. 
Every  idea  is  a  species  of  perception.  For  we  use  the 
term,  species,  to  signify  a  particular  kind,  which  is  com- 
prehended in  the  genus,  which,  in  this  case,  is  percep- 
tion. Therefore,  all  sensations,  and  sensible  ideas,  are 
species,  of  which  perception  is  the  genus.  For  we  use 
the  term,  perception,  in  its  most  extensive  signification  5 
to  denote  all  that  peculiar  kind  of  existence,  of  which  the 
mind  is  immediately  conscious ;  whether  it  is  sensation, 
or  a  sensible  idea ;  or  whether  it  is  imagination,  memo- 
ty,  knowledge,  or  doubt,  &c.  Perception  is  something, 
which  is  perfectly  distinct  fi-om  the  external  reality  of 
things ;  such  as  time,  space,  matter,  or  motion.  It  is  al- 
so perfectly  distinct  from  appearance,  and  perfectly  dis- 
tinct  from  the  mind  itself,  and  does  not  consist  in  any 
modification  of  the  mind  whatever.  Of  true  perception 
there  are  two  general  classes,  which  we  shall  call,  c//^r<?/2- 
tial,  or  intellectual'  according  as  its  object  consists  in  f/7/- 
ference,  or  agreement.  Of  differential  perception  there 
are  two  distinct  kinds  :  the  Jirst  of  which  comprehends 

N  a 


483  dN  f  HE  VARIOUS  KII^DS  i^uH  iit 

jensation^  and  the  others  sei^ibie  ideas.  There  are,  like- 
wise, two  kinds  of  intellectual  perception  ;  one  of  which 
includes  all  abstract^  or  universal  ideas ;  and  the  other, 
all  belief.  To  a  particular  consideration  of  each  of  thesCj 
\re  shall  proceed,  a-fter  having  taken  a  general  view  of 
true  perception. 

Every  perception,  whetlier  it  is  a  sensation,  a  sensible 
idea,  an  abstract  idea,  or  belief,  which  corresponds  to 
the  realitt/  of  things,  or  which  has,  not  only  an  apparent, 
but  also  a  real  object,  is  a  true  perceptioir.  Every 
sensation,  which  has  real  possible  existence,  for  its 
object,  whether  this  object  is,  or  is  not,  perfectly  coinci- 
dent widi  ACTUAL  EXISTENCE,  is  a  truc  sensation  .... 
True  sensation  is  not,  by  any  means,  altogether  confined 
to  actual  existence,  for  its  real  object.  How  far,  the  va- 
rious real  objects  of  true  sensation  are  coincident  with 
actual  existence,  is  to  be  determined,  not  by  sensation  it- 
self, but  by  another  perfectly  distinct  kind  of  percep- 
tion, viz.  belief.  Every  sensible  idea,  or  an  idea  belong- 
ing to  the  imafi^ination,  which  has  real  possible  existences. 
for  its  object,  is  a  true  idea.  Differential  perception,  im- 
plyino^  sensation  and  sensible  ideas,  is  accompanied  with 
belief,  which,  in  many  instances,  presents  itself  to  the 
mind,  with  irresistible  force  ;  marking  out,  with  exact 
precision,  the  various  distinctions,  that  truly  belong  to 
the  real  objects  of  sensation  and  sensible  ideas ;  and  de- 
termining, not  according  to  the  evidence  of  sense,  but 
according  to  the  evidence  peculiar  to  belief  itself,  how 
far  the  real  obj  ctsof  difflrentiil  perception  are,  and  how 
far  ihey  are  not,  coincident  with  actu- 1  existence. 

V>ut  if  some  of  the  objects  of  differential  perception 
\v\ve  only  d  possible,  but  not  any  gc^W  existence  ;  then 


Ciup.  V]  OF  TRUE  PERCEPTION.  4^3 

how  do  we  know,  but  that  this  is  the  case,  with  respect 
to  them  all  ?    What  evidence   have  we,  that  a  material 
world  has  any  actual  existence  ?     In  answer  to  this,  it 
may  be  observed ;  That  a  material  world,  considered  as 
being  nothing  but  a  sensible  object,  is  something  real ; 
that  is,  it  is  an  object,  which,  whether  it  actually  exists, 
or  not,  has  a  real  disagreement  with  nothing.     Oi  this 
real  disagreement  or  ditference,  we  have  intallible  infor- 
mation, by  the  [)erception  itselt,  which  corresponds  to 
the  difference^  as  its  real  object.     Now  if  we   had  no 
other  perception,  but  only  that,  which  has  difference  for 
fts  object;   we  should  then  have  no  knoxvledge^  nor  even 
doubts  whether  a  material  world  has  any  aciual  existence 
or  not.     For  the  real  object  of  all  knowledge,  as  well  as 
that  of  doubt,  is  something  perfectly  distinct  from  the 
object  of  any  sensation  or  sensible  idea.     The  dfference 
between  a  material   world  and  nothing,  and  the  truth  of 
the  proposition.  That  a  material  world  actually  exists^  are 
two  real  objects,  which  are  perfectly  distinct  one  from  the 
other.     For  one  is  the  object  of  dfferential,  and  the  other, 
that  of  intellectual  percerption.     And  each  of  them  is 
perceived  according  to  its  own  proper  evidence*     One 
oi  them  consists  in  dfference,  and  the  other,  in  agree^ 
vient.     And  the  two  perceptions,   respectively  corres- 
ponding to  those  two  objects,  are  as  distinct  from  each, 
other,  as  the   objects  themselves-     If  you  inquire.  How 
the  truth  of  the  proposition,  That  a  material  world  actual 
ally  exists,  can  be  proved  ?    We  answer  :    The  truth  of 
this  proposition  does  not  wait  for  any  proof;  but  it  di- 
rectly presents  itself  to  the  mind,  according  to  such  for- 
cible evidence,  as  is  too  strong  to  be  resisted ;  leaving 


48 4*  ON  THE  VARIOUS  KIND^  j;Part  \lh 

you  but  only  one  alternative ;  and  that  is,  either  to  re- 
ceive the  crv'idence  \yith  quiet  submission,  or  to  weary 
yourself,  in  vain  and  fruitless  attempts,  to  reject  it.  As 
to  material  objects,  though  we  may,  in  particuUir  cases^ 
entertain  some  doubt,  respectino;  their  exact  form,  mag- 
nitude,  distance,  &c.  yet  the  general  truth  of  the  propo- 
sition. That  those  objects  do  actually  exist,  operates  on 
the  mind,  with  an  energy  too  powerful  to  be  overcome, 
or  in  any  degree  impaired.  Utterly  vain,  therefore,  would 
Jbe  all  our  most  strenuous  efforts,  if  we  should  foolishly 
presume  to  make  the  rash  attempt,  to  divest  ourselves  of 
the  belief,  that  we  actually  have  real  material  bodies  j, 
that  there  are,  in  actual  existence,  a  real  material  Sun, 
Moon,  and  Stars  ;  Earth  and  Ocean  ;  rivers,  trees,  mouno 
tains,  &c. 

If  we  had  no  perception,  but  only  that,  which  corres- 
ponds to  mere  sensible  objects,  we  should  be  in  a  very 
low  condition,  compared  with  that,  in  which  we  actually 
are.  For  die  fact  is,  that  we  not  only  have  differential 
perception,  consisting  in  sensation  and  sensible  ideas  ; 
but  we  also  have  that  of  the  intellectual  kiiid  ;  which  is, 
in  its  nature,  far  more  noble  and  excellent.  The  highest 
kind  of  intellectual  perception  is  that,  which  consists  ia 
belief.  The  real  object  of  all  true  belief  is  truth  itsej/l 
Truth  receives  various  denominations  according  to  the 
real  state  of  the  case,  respecting  it.  The  agreement  of 
any  proposition  with  its  being  true  or  not  true  is  denom- 
nated  actual  truth.  The  consistency  of  any  proposition 
with  its  being  true  or  not  true  is  denominated  potential 
truths  or  possibility.  Possibility  has  various  denomina- 
tions. When  there  is  only  one  possibility  ;  or  when  pos- 
Gibility  is  all  on  one  side,  it  is  then  called  necessity.  When 


^bap.  V]  OF  TRUE  PERCEPTION.  485' 

there  is  an  equal  possibility  on  each  side,  constituting  a 
balance  of  power ;  then  one  of  the  two  equal  possibili- 
ties is  noxo  diiTerent  from  what  it  tui/l  be  ;  and  that  one, 
which  is  thus  different,  is  called  cojitingence,  and  is  the 
same  as  that  kind  of  certainty,  which  is  perfectly  distinct 
from  necessity.  Truth,  in  all  cases,  whether  it  is  aptual^ 
necessary,  or  contingent,  is  the  same  as  certavnty ;  and 
certainty  is  the  real  object  of  all  true  belief.  That  kind 
of  certainty,  which  consists  in  contingence,  is  just  as 
much  the  real  object  of  knowledge,  as  that  which  con- 
sists in  necessity.  That  Omniscient  Being,  therefore,  who 
has  a  direct  and  intuitive  view  of  all  certainty,  has  a  most 
perfect  knowledge  of  every  thing,  which  is  contingent,  as 
well  as  of  every  thing,  which  is  necessary.  And,  there- 
fore, from  any  future  event's  being  certainly  foreknown  it 
jdoes  not  follow,  that  the  event  is  necessary,  any  more 
than  it  follows,  that  it  is  contingent.  For,  as  we  have  just 
observed,  to  an  Omniscient  Mind,  all  contingence,  as  well 
as  necessity,  is  the  direct  object  of  perfect  knowledge. 

We  have  observed,  that  truth  is  the  real  object  of  all 
true  belief.  There  is  one  truth,  w^hich,  in  distinction 
from  all  others,  is  the  real  object,  not  only  of  true  belief, 
but  also  of  that  kind  of  belief,  which  is  of  the  most  in- 
teresting and  important  nature.  This  is  that  glorious  and 
adorable  truth,  which  consists  in  the  possibility  oI  be- 
ing eternally  happy ;  and  which,  as  we  have  before  ob- 
served, is  absolutely  essential  to  the  very  existence,  the 
nature,  and  the  perfections  of  the  ever  living  and  ever 
blessed  God.  This  is  that  One  present  absolute  Truth, 
without  which,  though  we  can  exist,  imd  continue  to  exist 
through  endless  duration,  yet  we  cannot  live,  even  a  i:in- 
gle  moment.  For  whenever  the  soul  once  loses  this  truth, 


486  ON  THE  VARIOUS  KINHS  [Part  III. 

tliis  essential,  this  only  vital  principle,  it  must  inevitably 
and  instantly  die,  so  as  to  revive  no  more.  For  even 
Omnipotence  cannot  communicate  any  life  or  happiness 
to  the  soul,  when  it  has  once  lost  the  possibility  of 
being  happy.  Though  this  glorious,  this  inestimably  val- 
uable  possibility,  this  '*  one  pearl  of  infinite  price,"  can 
never  be  lost  with  relation  to  the  Deity ;  yet  there  are 
cases  in  which  it  may,  with  relation  to  the  finite  mind  ; 
and,  beino;  once  lost,  it  never  can  be  recovered.  But  the 
endless  existence  of  the  soul,  without  life,  without  a  pos- 
sibility of  being  happy,  implies  a  state  of  misery,  infi- 
nitely too  great  for  any  language  to  express,  or  imagina- 
tion to  conceive.  "  He  that  despised  Moses'  law,  died 
\vithi;ut  mercy,  under  two  or  three  witnesses ;  of  how 
much  sorer  punishment,  supix)se  ye,  shall  he  be  thought 
worthy,  who  hath  trodden  under  foot  the  Son  of  God;" 
who  is  "  the  way,  the  truth,  and  the  life  :  and  no  man 
Cometh  unto  the  Father,  but  by  him.**  (Heb.  x.  i28,  2i9c 
John.  xiv.  6.) 

Though  truth  is,  in  all  cases,  the  real  and  proper  ob* 
jcct  of  true  belief;  and  though  we  never  can  proceed  too 
far  in  believing  the  truth  ;  yet  let  it  be  always  remember- 
ed (for  the  remark  is  of  equal  importance  with  the  worth 
of  the  soul)  That  our  highest  and  most  extensive  acqui- 
sitions of  knowledge  \vill,  in  the  final  result,  be  totally 
unavailing,  without  an  effectual  practical  belief.... a  liv- 
ing faith,  in  that  sacred,  that  adorable  truth,  wiiich,  iu 
distinction  from  all  others,  in  the  only  preservings  the  on- 
ly 'mtal  principle  of  the  very  mind  itself.  Without  this 
truth,  we  cannot  please  God without  this  truth,  we  can- 
not live.  The  loss  of  this  truth  necessarily  implies  the 
loss  of  the  Deity,  considered  as  a  happifymg  Being.  And 


Clyap.V.]  OF  TRUE  PERCEPTION.  1%! 

the  Deity,  that  infinite  source  of  all  light,  life,  and  hap- 
piness  thai  glorious  Sun  of  the  universe,  of  which  our 

matericil  Sun  is  only  a  faint  emblem,  being  once  lost  to 
the  soul,  nothing  will  then  remain,  but  only  darkness, 
death,  and  eternal  despair. 

True  belief,  according  to  the  particular  state  of  the 
case,  respecting  it,  is  of  various  kinds,  and  is,  therefore^ 
expressed  by  various  names ;  as,  doubt,  improbability, 
suspense,  probability,  knowledge  ;  choice  or  preference, 
love,  desire,  hope,  joy,  &c.  That  peculiar  kind  of  know- 
ledge, which  any  particular  person  has,  with  regard  to  him- 
self, respecting  what  he  has,  in  any  past  time,  transacted, 
seen,  heard,  or  felt,  is  denominated  memory*  In  this 
case,  the  subject  of  the  proposition,  to  the  truth  of  whicU 
the  belief  relates,  is  in  the  first  person  singular  ;  as,  1  have 
been  in  such  a  place ;  I  have  transacted  such  business; 
I  have  perceived  such  a  thing,  Sec. 

The  proximate  or  immediate  cause  of  all  true  percep- 
tion,  both  differential  and   intellectual,  consists  in  true 
APPcARANCE  or  EVIDENCE  ;    that  is,  such  appearauo:; 
or  evidence  as  does,  according  to  the  degree  of  it,  cor- 
respond to  the  REALITY  of  things.      And  this  true  ap- 
pearance or  evidence  is  the  immediate  object  of  all  true 
perception ;  and  this,  foi'  the  sake  of  distinction,  may  be 
called  the  apparent  object.     The  Deity  immediately  per- 
ceives, without  the  intervention  of  auy  appearance,  every 
real  o  |ect  in  the  universal  system  ;   He-  is,  therefore,  Om- 
iiiscierit    But  this  is  not  the  case  widi  respect  to  the  finite 
mind ;  for  that  perceives  real  objects,  only  according  to 
the  pat  ■  icular  evidence,  by  which  the  perception  itself  is 
immed;  itely  prociuced.      Therefore,  whenever  the  eviw 
dence,  relating  to  the  real  object,  is  imperfect ;  then  tfre 


488  ON  THE  VARIOUS  KINDS,   kc,  [i'art  lit 

perception,  which  is  produced  by  it,  will  accordingly  be 
imperfect.  It  must  be  observed,  however,  that  evidence 
may  be  imperfect,  and  yet,  at  the  same  time,  be  true.. 
For  that,  which  distinguishes  true  evidence  from  false, 
does  not  consist  in  its  different  degree^  but  in  its  different 
nature.  For  all  evidence,  let  it  be  ever  so  imperfect, 
which  does,  according  to  its  degree,  correspond  to  the  re- 
ality  of  things,  is  true  ;  but  all  that,  on  the  contrary,  let 
the  degree  of  it  be  small  or  great,  which  does  not  cor- 
respond to  any  real  object,  is  false  evidence  ;  or,  to  ex- 
press it  by  a  single  term,  it  is  falsehood.  True  evidence^ 
being  added  to  the  want  of  perception,  changes  the  rela- 
tion of  the  present  to  the  future.  In  consequence  of 
which  change  of  relation,  a  correspondent  perception  is 
transmitted  from  the  future  to  the  present.  Which  per- 
ception, having,  in  a  state  of  momentary  existence,  once 
presented  itself  to  the  mmd,  then  immediately  recedes 
from  the  present  to  the  past ;  and,  by  thus  receding, 
leaves  its  productive  cause  in  a  state  of  nonexistence. 
One  operation,  having,  in  this  way,  been  performed,  thert 
another  will  succeed.  That  is,  new  evidence,  flowing 
from  the  external  state  of  things  to  the  want  of  percep- 
tion  in  the  present,  will  be  the  antecedent,  m  consequence 
of  which  a  nevy  correspondent  perception  will  be  trans^ 
mitted  from  the  future,  so  as  to  present  itself  once  to  the 
mind,  and  then,  like  its  predecessor,  instar.tly  retire.  And 
thus  the  process,  having  been  once  begun,  will  be  for  ever 
continued  in  a  regular  series  of  antecedents  and  ^conse- 
quences, by  which  the  mind  will  be  constantly  supplied 
witb  new  and  agreeable  perceptions,  till  falsehood,  that 
hateful  and  iionid  s,ubverter  of  all  order,  intervenes  to  in- 


Chap.  V4.]  ON  SENSATION.  4^9 

terrupt  this  happy  course  of  things,  relative  to  the  meoa 
tal  system. 

Having  taken  a  general  view  of  true  perception,  we 
shall  now  proceed  to  a  more  particular  consideration  oi* 
it,  according  to  its  various  correspondent  objects. 


CHAPTER  VI. 

^^  ON  SENSATIOlSr. 

JL  HE  first  kind  of  differential  perception  is  that,  which 
has  absolute  difference  for  its  real  object,  and  is  what  we 
call  SENSATION.     Thus ;  the  Sun,  the  Moon,  the  starry 
heavens,  the  Earth,  the  ocean,  land,   mountains,  rivers, 
clouds,  wind,  rain,  snow,  hail,  thunder,  hghtning,  trees, 
grass,  flowers,  houses^  animal  bodies,  &c.   are  objects  of 
sensation.      Every  true  sensation  perfectly  corresponds 
to  some  real  object ;  which  object  consists  in  the  ab- 
solute difference  between  some  real  possible  existence, 
and  nothing  that  is  possible.     The  real  object  of  every 
true  sensation,  therefore,  is  really  something,  in  distinction 
from  absolute  nothing.     And  if  it  should  be  inquired. 
What  this  real  object  is?  We  answer  universally  :  That 
it  is  real  possible  existence.     And  in  giving  this  answer, 
we  neither  affirm  nor  deny,  that  it  is,  in  everv  respect, 
the  same,  as  any  thing  that  actually  exists.     For  this  is  a 
question,  which  is  to  be  determined,  not  by  sensation,  but 
by  a  perfectly  distinct  kind  of  perception  ;    viz.   that, 
which  has  agreement  for  its  object,  and  which  consists 
in  that  kind  of  intellectual  perception,  which  is  called 
belief;  and  all  belief  is  perfectly  distinct  from  sensation. 
For  if  there  is  a  perfect  degree  of  evidence,  that  the  ob- 

O  3 


490  ON  sENSAiioK,  [P^ft  rn 

ject  of  sensation  h  the  same  as  actual  existence ;  then 
we  have  that  kind  of  intellectual  perception,  which  is 
called  affirmative  knowledge.  But  if  there  is  a  perfect 
degree  of  evidence,  that  the  object  is  not  the  same  as 
actual  existence  ;  then  we  have  that  kind  of  intellectual 
perception,  which  is  called  negative  knowledge.  Once 
more  ;  if  there  is  only  an  imperfect  degree  of  evidence 
of  the  sensible  object's  being  the  same  as  actual  exist- 
ence ;  then  we  have  that  kind  of  intellectual  perception? 
which  is  called  doubts  But  it  must  be  observed,  that  all 
intellectual  perception,  whether  it  consists  in  knowledge 
or  doubt,  though  it  accompanies  sensation,  yet  is  perfect- 
ly distinct  from  it ;  and  there  is  a  perfect  distinction  be- 
tween their  respective  objects.  For  one  consists,  as  we 
have  said,  in  difference,  and  the  other,  in  agreement.,.,0 
Though  it  is  not  always  the  case,  that  the  object  of  sen- 
sation is  exactly  the  same,  as  any  thing,  that  actually  ex  • 
ists ;  yet  it  is  universally  true,  that  every  positive  sensa- 
tion is  produced  by  a  cause,  which  is  derived  from 
external  actual  existence.  It  is,  therefore,  just  as 
certain,  that  there  is  actual  external 'existence,  consisting 
in  matter  and  motion,  as  that  there  is  positive  sensation, 
for  the  immediate  cause  of  positive  sensation  universal- 
ly presupposes  matter  and  motion.  It  is  by  motion, 
transferred  from  matter  to  the  want  of  perception,  that 
every  positive  sensation  is  produced.  But,  that  the  ob- 
ject of  true  sensation,  though  it  is  universally  the  same, 
as  real  possible  existence,  yet  is  not  always  the  same,  in 
every  respect,  as  any  thing  that  actually  exists,  admits  of 
a  very  easy  experimental  proof,  which  might,  if  it  was 
necessary,  be  exemplified  in  a  great  variety  of  instances^ 
We  shall  just  mention  one  of  a  very  fanriliar  nature,  and 


eiiap.  VLJ  ON  SliNSATlON.  491 

of  which  you   may,    without  any  trouble  or  expense 
make  the  trial.  * 

Take  a  straight  rod  or  staff;  put  one  end  into  tlie  water 
holding  the  other,  in  an  oblique  direction,  and  it  will  a/>. 
pear  to  be  crooked.     In  this  ca^e,  you  will  have  two  s.uc- 
cessive  sensations ;  each  of  which  will  perfectly  corres- 
pond to  a  real  object ;  but  it  is  evident,  Uiat  the  object  of 
€ach  stiisaiion  will  not  be  exactly  the  same,  as  anything 
that  ac'iially  exists.     In  both  cases,  however,  you  will 
have  a  true  sensation,  corresponding  to  XQdX possible  exist- 
ence.  In  each  case,  you  will  have  two  distinct  perceptions  ; 
viz,  a  sensation  and  a  belief.     \\\  the  first  case,  you  wil^ 
have  a  sensation,  perfectly  corresponding  to  a  real  object^ 
consisting  in  possible  existence,  and  you  will,  at  the  same 
time,  have  a  belief,  that  the  object  of  your  seiisation  has 
an  actual   existence   according  to  its  appearance.     You 
will,  therefore,  have  two  perfectly  distinct  perceptions,  at 
the  same  time ;  one,  having  difference,  and  the  other* 
agreement,  for  its  real  object.     In  the  second  case,  also, 
you  will  have  a  sensation,  perfectly  correspondino-  to  a 
real  object,  consisting  in  possible  existence  ;  and  you  will, 
at  the  same  time,  have  a  belief,  that  the  object  of  your 
sensation  is  different  from  what  actually  exists.  You  will 
therefore,  in  the  second  case,  as  well  as  in  the  first    have 
two  perfectly  distinct  perceptions,  at  the  same  time,  viz 
a  sensation  and  a  belief;  one  having  difference,  and  the 
other  having  agreement  for  its  real  object.     In  both  cases 
therefore,  you  will  have  a  true  sensation  and  a  true  be^ 
lief. 

We  have  dwelt  the  longer  on  this  particular  example, 
not  only,  because  it  is  of  very  easy  application,  but  also, 
because  it  maj  serve  to  illustrate  all  other  cases^  with  re- 


492  ON  SENSATION.  [P*^*  XI4, 

epect  to  sensation.     When  we  perceive  things  by  means 
of  the  reflectioh   of  light  from  the  surface  of  water  or 
glass,  the  sensations,  in  this  case,  perfectly  correspond  to 
real  objects,  which  are  intirely  distinct  from  the  sensations 
themselves,  and  even  distinct  from  any  thing  that  actually 
exists.     But  notwithstanding  this,  those  objects  have  as 
much  reality,  that  is,  as  much  real  difference  from  abso- 
lute nothing,  as  any  thing  whatever,  that  has  actual  ex- 
istence.    ¥  or  possible  existence  is  really  something,  as 
well  as  that,  which  is  actual.     Though  it  is  universally 
the  case,  that  all  actual  existence  is  the  same  as  that, 
which  is  possible ;  yet  it  is  not  universally  the  case,  in 
the  mutable  system,  that  all  possible  existence  is  the  same 
as  that,  which  is  actual.     In  the  mutable  system,  there- 
fore, possible  existence  is  more  extensive  than  actual.,,. 
Hence  it  is,  that  diere  are  some  real  objects  of  sensation, 
which  have  a  perfect  agreement  with  possible  existence, 
but  yet  do  not  perfectly  agree  with  what  actually  exists*. 
The  object  of  every  true  sensation  is  something  real„ 
and  is  something  perfectly  distinct  from  the  sensation  it- 
self;  but  whether  this  object  is  exactjy  the  same,  as  what 
actually  exists,  or  whether  it  is,  in  some  respect,  differ- 
ent, is  a  question,  which  is  not  to  be  determined  by  sen- 
sation, but  by  a  perfectly  distinct  kind  of  perception 

Widi  regard  to  the  real  object  of  every  true  sensation 
two  things  are  to  be  taken  into  view  ;  first,  the  differ- 
ence of  the  object  from  nothing;  and  secondly,  its 
AGREEMENT  With  Something,  These  two  things  are  per- 
fectly distinct,  one  from  the  other.  The  first  is  the  pro- 
per object  of  sensation ;  and  the  second,  of  belief.  When- 
ever we  have  a  true  sensation,  it  is  certain,  that  the  ob- 
ject of  it,  in  respect  to  its  difference  from  nothings  really 


Chap.  VI]  ON  SENSATION.  493 

is  exactly  what  it  appears  to  be  ;  it  is  also  certain,  in  ge- 
neral, that  it  has  a  perfect  agreement  with  somethiiig.  It 
does  not,  however,  from  this,  universally  follow,  that  it 
perfectly  agrees  with  any  thing,  that  actually  exists. 

But  if  there  are  some  instances,  in  which  the  real  ob- 
ject  of  sensation  is  difterent  from  what  actually  exists ; 
then  how  are  we  informed  of  the  real  certainty  of  there 
being  any  actual  external  existence  ?  How  are  we  inform- 
ed, for  instance,  of  the  real  certainty  of  there  being  any 
such  things,  in  actual  existence^  as  the  Sun,  the  Moon, 
the  Earth,  the  ocean,  rivers,  mountains,  trees,  houses,  ani- 
mal bodies,  &cc.  ?    We  answer :  That  we  have  infallible 
information,  respecting  the  real  certainty  of  the  actual 
existence  of  these  things,  not  by  mere  sensation  alone,  but 
by  a  perfectly  different  kind  of  perception,  which  we  call 
knowledge.     If  you  inquire,  How  we  obtain  this  know- 
ledge ?  the  answer  is,  That    the  real  object  of  it,  con- 
sisting in  AGREEMENT,  is  actually  presented  to  our  view, 
and  being  thus  presented,  we  must  unfivoidably  perceive 
it.     And  we  never  can,  by  the  most  strenuous  efforts, 
which  we  can  possibly  make,  acquire  any  knowledge  on 
the  negative  side  of  the  question ;  viz.  That  there  is  not, 
m  actual  existence,  any  real  external  system  of  matter 
and  motion.     The  reason  is,  because,  on  the  negative 
side,  there  is  no  certauity  ;  and  without  certainty,  know- 
ledge can  never  exist.     All  the  real  evidence,  therefore, 
which  there  is,  in  this  case,  is  on  the  affirmative  side..... 
And  this  kind  of  evidence  is  the  foundation  of  one  spe- 
cies  of  perception,  which  is  intirely  distinct  from  sensa- 
tion.    And  it  is  by  this,  that  we  are  infallibly  informed 
of  the  certainty  of  the  actual  existence  of  an  external 
material  system-.     For  it  does  not  follow,  because  we  are 


494  ON  SENSATION,  [Part  III. 

not  informed  of  this,  by  mere  sensation  alone,  that,  there- 
fore, we  have  no  certain  information ;  because  there  is, 
as  we  have  just  been  observing,  another  intirely  distinct 
kind  of  perception,  by  which  this  information  is  irresis- 
tibly presented  to  the  mind. 

Particular  sensations  are  continually  changing,  in  respect 
to  their  peculiar  forms  and  degrees;  but  the  other  kind 
of  perception,  which  we  have  mentioned,  viz.  that  gen- 
eral knowledge  which  has  the  certainty  of  the  actual  ex- 
istence of  the  material  system  for  its  object,  admits  of  no 
variation.     There  is  a  perfect  distinction  between  matter 
itself,  and  the  truth  or  certainty^  which  relates  to  its  ac- 
tual existence.     It  is  the  former^  which  consists  in  abso- 
lute DiFFERENCEof  various  fomis  and  degrees,  thatcon- 
?>titutes  the  proper  object  of  sensation  ;  but  it  is  iht  latter ^ 
which  consists  in  simple  agreement,  or  indivisible  uni- 
ty, that  constitutes  the  proper  object  of  knowledge*  These 
two  kinds  of  perception,  viz.  sensation  and  knowledge, 
though  they  are  intirely  distinct,  on  account  of  the  per- 
fect distinction  of  their  respective  objects,  yet  are  per- 
fectly consistent  with  each  other.     Therefore,  a  sensa- 
tion of  the  difference  of  matter  from  nothing,  and  a  know- 
ledge of  its  agreement  with  actual  existence,  may  both  be 
present  at  once.  If  it  should  be  inquired.  What  we  must 
do,  in  order  to  obtain  the  evidence  of  that  agreement,  in 
which  consists  the  real  truth,  that  relates  to  the  actual  ex. 
istence  of  an  external  material  system  ?    The  direct  an- 
swer will  be.  That  we  have  nothing  to  do,  for  this  pur. 
pose.     Because,  whatever  our  particular  sensatioiis  may- 
be, the  evidence  of  the  general  truths  consisting  in  the 
AGREEMENT  of  that  cxtemal  system,  which  is  the  ob- 
ject  of  sensation,  with  actual  existence,  does,  indepeiKlent 


ehap.  VI.3  ON  SENSATION.  495 

of  our  will,  and  without  any  effort  of  ours,  irresistibly 
present  itself  to  our- view.  And  therefore,  if  we  couldy 
by  doing  violence  to  our  nature,  bring  ourselves,  in  any 
measure,  to  entertain  a  doubt  of  the  affirmative  side  of 
the  question  ;  yet  we  cannot,  by  any  course  of  persever- 
ing exertions,  the  most  violent  that  can  possibly  be  made, 
ever  obtain  such  evidence,  on  the  negative  side,  as  to  pro- 
duce a  conviction  of  certainty.  The  reason  of  this  has 
been  already  assigned  ;  viz.  because  all  real  certainty,  in 
this  case,  is  on  the  affirmative  side  ;  and  therefore,  utterly 
fruidess  and  vain  are  all  attempts  to  find  it  on  the  negative. 
For  though  it  is  true,  that  we  sometimes  huve  sensations, 
the  real  objects  of  which,  though  they  have  a  perfect  agree- 
ment with  possible  existence,  do  not,  however,  agree,  m 
every  respect  with  any  thing,  that  actually  exists  ;  yet  this 
does  not,  in  the  least  degree,  interfere  with,  nor  invali- 
date, the  evidence  of  the  real  certainty  or  truths  which  re- 
lates to  the  actual  existence  of  an  external  system  of  mat- 
ter and  motion.  With  regard  to  particular  objects,  though 
our  sensations  may  vary  ;  yet  this  does  not  effect  our  gen- 
eral belief,  respecting  the  certainty  of  their  actual  exist- 
ence. An  inflexible  rod  or  staff,  for  instance,  will,  ^tone 
time,  appear  to  be  straight,  and  at  another  time,  appear  ta 
be  crooked.  We  shall,  notwithstanding  this,  however^ 
equally  believe^  m  general,  that  it  actually  exists,  in  one 
case,  as  well  as  the  other. 

The  observations,  that  have  been  made,  for  t\\Q  pur^ 
pose  of  illustrating  the  perfect  correspondence  of  all  true 
sensations  to  their  respective  objects,  and  of  showing  the 
real  distinction  between  the  sensations  and  the  objects,  to 
wl  ich  they  respectively  relate,  will,  if  they  are  duly  con- 
sidered, and  the  proper  design  of  them  is  rightly  under- 


490  ON  SENSATIUxNf.  [Part  in-' 

Stood,  be  found  to  be  of  serious  importance,  and  of  ve- 
ry extensive  application.     We  are  surrounded  by  a  mul- 
tiplicity of  objects,  which  belong  to  the  external  system  ; 
and  by  a  course  of  diversified  motions,  transferred  from 
them  to  the  sensory,  and  from  that,  to  the  want  of  per- 
ception, a  continual  series  of  sensations  are  produced. 
Every  true  sensation  has  a  perfect  correspondence  to  some 
real  dift'erence  between  possible  existence  and  nothmg. 
Every  sensation^  thus  corresponding  to  any  real  differ-. 
ence,  whether  the  difference  is,   or  is  not,  in  every  re- 
spect, coincident  with  actual  existence,  is  what  we  call  a 
true  sensation  ;  because  it  perfectly  corresponds  to  a  real 
ohject*  What  this  real  object  is,  whether  it  is,  or  is  not,  m 
all  respects^  the  same  as  any  thing  that  actually  exists,  we> 
are  not  informed  by  sensation  ;    but  we  receive  our  intelli-» 
gence,  relative  to  this,  intirely  from  another  source ;  viz. 
from  that  kind  of  perception,   which  has  agreement  for 
its  object.     This  last  kind  of  perception  is,  as  we  have 
already  observed,  intirely  distinct  from  sensation,  and  is, 
in  general,  called  belief;  and  when  it  is  perfect  in  degree, 
it  is  then  denominated  knowledge.  External  surrounding 
objects  produce  sensations  ;  but  it  is  the  property,  not  of 
external  objects,  but  of  proposHions,  to  produce  belief 
and  knowledge.  External  objects  are  natually  calculated 
to  produce  certain  peculiar  sensations  ;  and  these  will  be 
varied  in  exact  proportion  to  the  variation  of  their  respect- 
ive objects ;    supposing  the  organs  of  sense  to  continue 
the  same.     Hence  external  objects  will  produce  diflerent 
sensations,  according  as  the  objects  themselves  are  rough 
or  smooth,  hard  or  soft,   great  or  small,   in  motion  or  at 
rest,  near  or  remote,  &c.  and  according  as  tht-y  are  per- 
ceived by  tlie  direct,  refracted,  or  reflected  ray  sol  light,  &c. 


©hap.  Vi.l  ON  SENSATIOM'.  4^7 

That  IS,  the  numberless  diversified  effects  will  be  ex- 
actly proportional  to  their  external  diversified  causes.  And 
it  may  also  be  observed,  that  the  same  external  oLjects> 
in  the  same  relative  situation,  will  produce  similar  sensa- 
tions, in  relation  to  any  number  oi  distinct  individual 
minds.  And  here  it  will  be  remembered,  That  sensatir.n 
is  not  immediately  produced  by  external  objects,  consi- 
dered absolutely  in  themselves;  but  the  immediate  or 
proximate  cause  of  sensation  consists,  not  m  matt^  r  itself, 
nor  in  matter  and  motion  combined,  but  in  motion  .lone  ; 
which,  having  been  progressively  transferred  from  one 
part  of  matter  to  another,  till  it  has  been  actually  com- 
municated to  that  peculiar  organized  system,  called  the 
sensorium  or  sensory ;  and  then^  as  the  last,  or  final  re- 
sult, of  the  whole  process,  has  been  inlmediately  trans- 
mitted from  that  to  nothing  but  the  want  of  perception. 
And  here  it  is,  that  motion,  being  thus  transniitred,  is 
brought  to  the  last  stage  of  its  existence  :  And,  h  ving 
been  thus  brought,  by  a  series  of  successive  gradations, 
to  its  final  state,  it  is  the  immediate  cause  of  positive  per- 
ception, which  having  once  produced,  it  then  immediate- 
ly expires.  After  one  motion  has  expired,  then  another 
succeeds.  And  thus  the  amazing  process  is  continued 
with  perfect  regularity  till  the  peculiar  system  of  ors^in- 
ized  matter,  from  which  the  several  motions,  at  the  end 
of  their  course,  in  the  external  system,  have  been  succes- 
sively transmitted  to  nothing  but  the  want  of  perception, 
is  injured  or  destroyed.  Whenever,  therefore,  we  say* 
That  external  objects  produce  sensation,  it  is  ihvays  ro 
be  understood,  that  motion,  in  the  manner,  that  has  now 
been  explained,  is  the  proximate  cause.  And  the  ob-er- 
Yation,  tliat  has  been  so  often  repeated,  cannet  easily  be  " 

P  3 


d9H  ON  SENSIBLE  IDEAS.  [Fart  121, 

forgotten  ;  That  by  the  particular  cause  of  any  effect  is 
uniformly  meant  the  antecedent,  according  to  which  the 
Deity  himself,  by  the  exertion  of  his  own  power,  pro- 
duces a  correspondent  consequence.  Most  solemn,  then, 
at  all  times,  is  our  situation,  when  in  the  system  of  mind 
and  matter,  we  every  moment  feel  within,  and  see  with- 
out, on  every  side,  the  immediate  effects  of  divine  pow- 
er. And  now,  if  any  proper  attention  has  been  paid  to 
the  observations,  which  have  been  made,  we  cannot  be 
misunderstood,  when,  in  order  to  conform,  as  much  as 
possible,  to  the  common  use  of  language,  we  say,  That 
certain  causes  produce  correspondent  effects  ;  and,  par- 
ticularly. That  motion^  in  the  manner,  which  has  been  al- 
ready explained,  produces  sensation. 


CHAPTER  VIL 


ON  SENSIBLE  IDEAS;  OR  THOSE,  WHICH  RESEMBLE  SEN- 
SATIONS. 

Jn.  AVING  taken  a  general  view  of  sensation,  we  shall 
now  proceed  to  consider  another  kind  of  perception,  con-- 
sisting  in  sensible  ideas.  The  distinction  between  these 
two  classes  of  perception  is  this :  The  former  has,  for 
its  object,  absolute  difference;  or  the  difference  between 
the  whole  ot  any  thing  und  nothing ;  but  the  object  of 
the  latter  is  relaiive  difltrence;  or  th.t  which  subsists 
betwee  the  whole  and  a  part.  And,  this  being  the  case, 
sensvdions  and  sensible  ideas  are  produced  in  a  very  dif- 
ferent manner.  F(jr  the  first  are  produced  by  absolute^ 
but  the  last,  by  relative  quantities.     By  an  absolute  quan- 


Chap.  VII.]  ON  SENSIBLE  IDEAS.  4^9 

tity  is  meant  the  whole  of  any  thing,  in  a  state  of  differ- 
ence from  nothing ;  and,  by  a  relative  quantity,  is  to  be 
understood  a  part,  in  a  state  of  separation  from  the  whole. 
It  is  the  property  of  absolute  quantities  to  produce  scfisa- 
tions ;  and  of  relative^  to  produce  sensible  ideas.  And 
there  are  two  kinds  of  relative  quantities  ;  viz.  natural  and 
artificial  Those  of  the  latter  kind  are,  by  far,  the  most 
common,  and  convenient  for  the  purpose  of  producing 
that  class  of  ideas,  which  is  now  to  be  the  subject  of 
consideration.  Those  artificial  or  arbitrary  relative  quan- 
tities  consist  in  that  part  of  language,  which  contains 
the  NAMES  of  sensible  objects.  Thus,  the  words,  Sun^ 
Mooriy  stars.  Earthy  xvater^  mountain^  tree^  man,  &c.  are 
fitted  to  produce  sensible  ideas,  because  they  have  been 
voluntarily  made  to  sustain  the  relation  of  a  part  to  tlite 
whole.  For,  since,  by  the  voluntary  act  of  beings,  who 
are  endowed  with  the  faculty  of  speech,  they  sustain 
such  a  relation,  they  are  properly  calculated  to  produce 
an  idea  of  the  difference  between  the  whole  and  a  part.... 
And  this  difference  is,  as  we  have  said,  the  real  object  of 
a  sensible  idea.  It  must  not,  therefore,  be  supposed,  that 
the  mind,  in  some  way  or  other,  produces  sensible  ideas, 
and  then,  that  certain  names  are  given  to  those  ideas ;  for 
it  is  by  the  names,  that  are  given  to  sensible  objects,  that 
the  ideas  themselves  are  produced,  and  presented  to  the 
mind.  It  has  been  observed,  That  external  objects  are 
naturally  calculated  to  produce  certain  peculiar  sensations ; 
and  that  the  sensations  will  be  varied  in  exact  proportion 
to  the  variation  of  their  respective  objects.  The  case, 
however,  with  respect  to  the  producticjn  of  sensible  ideas, 
is  intirely  different.  Glass,  for  instance,  is  an  external 
object,  which,  when  it  is  actually  presented  to  the  view  of 


500  ON  SENSIBLE  TDEA^  [Part  lU; 

any  one  person,  will  produce  a  certain  sensation.  And 
if  it  is  presented  to  the  view  of  any  number  of  persons, 
it  will  produce  similar  sensations,  in  the  minds  of  the  va- 
rious individuals,  to  whom  it  is  presented.  A^ain  ;  gold 
is  an  external  object,  which  is  naturally  fitted  to  produce 
a  sensation,  different  from  that,  which  glass  is  calcuLited 
to  produce.  Gold,  however,  will  produce  similar  sensa- 
tions in  the  minds  of  any  number  of  individuals,  to  whose 
immediate  view  it  is  actually  subjected.  And  it  will 
make  no  alteration  in  the  state  of  the  case,  whether  those 
individuals  are  united  together,  in  one  society,  and  all 
speak  the  same  language ;  or  whether  they  are  separated 
from  each  other,  i^y  the  broadest  climates,  or  the  most 
extensive  oceans,  and  make  use  of  languages,  intirely 
different.  But  though  external  objects  themselves,  such 
as  glass  and  gold,  for  instance,  are  naturally  calculated 
to  produce  correspondent  sensations;  yet  the  word, 
glass,  or  gold,  is  not  naturally  fitted  to  produce  any  sen- 
sible idea.  The  wojiD,  gold,  is  no  more  naturally  fitted 
to  produce  an  idea  of  that  peculiar  kind  of  metal,  which 
is  called  by  that  name,  than  it  is  to  produce  an  idea  of 
^lass,  or  wood,  or  stone,  or  iron,  &c.  Let  the  word, 
gold,  be  seen,  or  heard,  by  any  number  of  persons, 
of  whose  common  language  it  constitutes  a  part, 
and  it  will  excite,  in  their  minds,  similar  ideas,  of 
an  external  object  of  a  peculiar  kind.  But  let  this  same 
word  be  exhibited,  either  in  a  written  or  vocal  form,  to 
other  persons,  of  a  different  language,  and  it  will  excite 
a  different  idea,  or  no  idea  at  all,  just  according  as  it  has, 
or  has  not,  been  fidnaitted  into  the  language,  which  they 
M^e, 


CUp.  Vli.]  ON  SENSIBLE  IDEAS.  501 

Hence  it  is  evident :  That  sensations  and  sensible  ideas 
,are  produced,  in  a  manner,  very  different  from  each  other, 
and  by  very  different  causes.  Though  there  seems,  at 
first  view,  to  be  something  intirely  arbitrary,  with  resix^ct 
to  the  production  of  sensible  ideas  ;  yet  we  ougfit  not  to 
conclude,  that  this  is  really  the  case,  till  the  subject  has 
been  duly  examined.  And  in  order  to  prevent  any  con- 
clusion of  this  kind,  let  the  general  principle,  That  the 
Supreme  Universal  Agent  performs  all  his  operations 
with  the  greatest  regularity  and  most  perfect  order,  al- 
ways be  kept  in  view. 

External  objects  are,  as  we  have  said,  naturally  calcu- 
lated to  produce  correspondent  sensations.  But  words 
will  never  produce  ideas..  ()Ut  only  in  consequence  of  their 
havmg  been  previously  prepared  ioi  that  purpose,  by  be- 
ing made  to  sustain  the  relation  of  di  part  to  the  whole, „^ 
Words,  therefore,  in  order  that  they  may  be  fitted  to 
excite  sensible  ideas,  must  first  be  connected  with  the 
sensible  objects,  the  ideas  of  which  they  are  designed  to 
produce.  Let  any  word  be  connected  with  any  external 
Qhject ;  that  is,  let  a  name  be  given  to  any  thing  whatever ; 
and  this  will  lay  a  foundation  for  the  name  alone  to  pro- 
duce an  idea  of  the  object^  when  the  object  itself  is  ab- 
sent. Let  the  word,  gold^  for  instance,  be  so  connected 
with  a  peculiar  kind  of  metal,  that  the  word,  and  the  things 
with  which  the  word  is  connected,  may  both  conspire  to 
produce  one  compound  sensation  ;  and  then,  after  this 
has  been  done,  the  name,  or  the  word,  gold,  taken  sepa- 
rately by  itself,  will  produce  an  idea  of  the  rHii>iG,  with 
which  it  has  been  connected.  V\  hen  a  name  has  been 
given  to  any  particular'  object  of  sensation  ;  then  the 
name^  and  the  objecty  both  taken  together,  is  what  we  call 


^^  ON  SENSIBLE  IDEAS.  [Part  Hi. 

the  ivhote  ;  and  the  name^  taken  separately  by  itself,  is  a 
part  ol  the  whole ;  in  this  case,  therefore,  the  name  has 
the  relation  of  a  part  to  the  whole.  Hence  it  is,  that  a 
word,  which  has  been  constituted  as  the  name  of  any 
sensible  object,  will  produce  an  idea  of  the  diff^erence 
between  tlie  whole  and  a  part ;  which  difference  is 
the  very  same  as  the  objeci  itself.  For  ii  is  worthy 
of  sppcial  observation.  That  every  whole  is  composed  of 
one  part^  and  the  differettce  between  that  one  part  and  the 
whole.     This  may  be  illustrated  by  numbers. 

Let  there  be  any  whole  number,   7,  for  instance..... 
Then    the  number,    7,  is  composed  of    any   one    part 
of  7,    and   the     difference    between  that    pirt    and  the 
whole.     If  \ve  take  2  for  one  part;  then  the  diffrence 
between  that   one  part  and    the  whole  will  be  5  ;  but 
the  sum    of  2  and  5  is  /•     If  we  take  4  for  one  part ; 
then  the  difference  will  be  3 ;  but  the  sum  of  4  and  J  is 
7 ;  and  so  of  the  rest.     Or,  if  we  take  any  other  num- 
ber whatever,  15  for  instance,  we  shall  find  the  whole  to 
be  composed  of  any  one  part,  and  the  difference  between 
that  part  and  the  whole.     If  we  assume  6,  as   one  part  | 
then  the  difference  will  be  9 ;   but  the  sum  of  6  and  9  is 
15.     If  one  part  is  8  ;  then  the  difference  will  be  7  ;  but 
the  sum  of  8  and  7  is  15.     If  one  part  is  11 ;  then  the 
difference  will  be  4  ;  but  1 1  and  4  is  15,  &c.     And  this 
will  universally  apply,  in  every  other  case,  as  well  as  that, 
which  relates  to  numbers.     For  let  m  be  any  one  whole 
whatever ;  let  n  be  any  one  part  of  m  ;  and  let  the  differ* 
ence  between  m  and  n  be  d.     Then  it  is  universally  the 
case,  that  m  is  composed  of  n  and  d;  that  is,  m'^n-^d...*. 
For  since,  by  the  statement,  we  have  m — n=^d ;  therefor^, 
it  necessarily  follows :  Tlwt,  m^zn-^'d. 


Chap.  VII. J  ON  SENSIBLE  IDEAS.  50^ 

It  is  on  this  universal  principle,  that  any  particular 
word,  after  it  has  been  constituted  as  the  jianie  of  any 
sensible  object,  will  produce  an  idea  of  the  object,  of 
whicli  the  word  itself  is  the  constitute  d  name.  For  th<JLuHi 
any  particular  word,  considered  absolutely  in  itself,  is  not 
calculated  to  produce  any  idea;  yet,  when  it  has  been 
actually  constituted,  as  the  name  of  any  sensible  object ; 
it  then  assumes  the  relation  of  a  part  to  the  whole.  Con- 
sequently, the  word,  having  this  relation,  is  fitted,  or  pre- 
pared, to  produce  an  idea  of  the  dijference  between  the 
^.vhole  and  a  part. 

In  order  to  illustrate  the  dieory  of  sensible  ideas,  let  us 
suppose,  that  you   have  a  sensation  of  some   particular 
object,  and  that  you  constitute  some  xvord^  ibr  instance, 
the  w^ord,  tree,  as  the  name   of  the   obj."ct,  that  excites 
the  sensation  in  your  mind.     This  being  done,  there  will 
be  a  foundation  for  the  name  alo-ie,  when  it  is  separated 
from  the  complex  whole,  of  which   it  constitutes  a  part^ 
to  produce  a  sensible  idea  of  the  object,  to  which  it  re- 
lates.    The  reason  is,  because  it  is  tne  nature  of  a  party 
in   its  state  of  separation  from   the   whole,  to  imply  ihe 
difference  between  the  whole  and  the  separate  part.    And, 
that  we  may  show  the  universal    principle,  according  to 
which,  all  sensible  ideas  are  produced,  let  d  be  any  sen- 
sible object :  and  let  n  be  any  word,  which  has  been  adopt, 
ed  as  the  name  of  the  object.     Then  the  expression  for 
the  name,  combined  with  the  object,  w^iil  be  w-f  r/.     Let 
the  word   n,  after  havinp;-  been  thus  combined  with   the 
object,  d,  be  separated  from  the  complex  v/holc  [nA-d) 
and  then,  in  this  separate  state,  being  actually  presented, 
in  a  written  or  vocal   form,  it  will  excite  an   idea  of  iho 
object,  widi  which  it  has  been  combinecl.     For  v..  In  it?? 


504  ON  SENSIBLE  IDEAS,  [Part  llh 

State  of  separation,  will  be  expressed  by  n-^d—n.  But 
since  w+J  -  w=r/;  therefore,  the  word,  n,  \n  its  state  of 
separation  from  the  complex  whole  [n-¥d  will  produce  ai\ 
idea  of  the  object,  d\  because  n  itself,  in  this  separate 
state,  is  equal  to  d.  Or,  if  any  other  word,  r,  for 
instance,  instead  of  w,  should  be  combined  with 
d  (thus;  r+d)  and  then  separated  from  the  complex 
•whole  fr-hd]  it  will  produce  the  same  effect  as  before..... 
Because  the  expression  for  r,  in  its  state  of  separation, 
will  be  r+d  -  r.  But  there  is  no  difference  between 
n-^d — ;?,  and  r-^d—r.  Hrnce  it  is  evident,  that  any 
word  may  be  made  to  produce  an  idea,  corresponding  to 
any  sensible  object,  with  which  the  word  itself  has  been 
actually  combined.  This  is  the  source,  from  which  ima- 
gination is  to  derive  that  endless  variety  of  ideas,  with 
which  it  may  be  enriched.  And  here  it  may  be  observed, 
that  sensations  and  sensible  ideas  are  inversely  as  each 
other ;  that  is,  the  greater  the  one,  the  less  the  other,  and 
vice  versa.  Hence  it  is,  that  our  sensible  ideas,  in  dreams^ 
are  often  much  more  vivid,  than  what  they  are  in  our 
waking  hours.  Every  sensible  idea,  as  we  have  said;» 
has  the  difference  between  any  complex  whole,  and  one 
part  of  the  whole,  for  its  real  object.  And  the  sensible 
idea  is  produced  i)y  one  part,  when  it  operates  alone,  in 
a  state  of  sep.iration  from  the  whole.  The  complex 
whole,  by  one  part  of  which,  any  sensible  idea  is  pro- 
duced, is  of  two  kinds ;  viz.  natural,  and  artificial. 

It  has  been  shown,  that  any  artificial  whole  is  formed 
by  the  combination  of  any  word,  whatever  it  may  be, 
with  any  sensible  object.  It  is  by  such  a  combination^ 
that  any  word  is  prepared  to  pro'hice  a  sensiiJe  idea,  cor- 
respondent to  the  object,  of  which  die  word  is  the  con- 


Chap.  Viig  ON  SENSIBLE  IDEAS.  SOS 

stituted  name.  Words,  after  having  become  the  estab- 
lished names  of  particular  thinors,  will  produce  ideas,  on 
all  occasions,  whether  they  are  externally  presented  to  the 
eye  or  the  ear  ;  or  whether  they  are  secredy,  and  almost 
imperceptibly,  used  in  the  exercise  of  retired  and  silent 
meditation, 

A  very  few  brief  remarks  will  now  be  made,  with  re- 
spect to  the  natural  whole  and  its  parts,  considered  as  re- 
lating to  the  production  of  perception.  By  a  natural  whole 
is  meant  that,  the  parts  of  which  are  naturally  connected 
or  combined.  Thus  ;  smoke  and  fire  may  be  considered 
as  being  the  constituent  parts  of  a  natural  whole.  When 
both  parts  operate  together  ;  then  nothing  but  sensation 
will  be  produced ;  but  when  one  part,  in  a  state  of  se- 
paration from  the  whole,  operates  alone,  it  will  produce  an 
idea  of  the  other.  And  hence  it  is,  that  smoke,  operating 
alone,  will  produce  an  idea  of  fire,  according  to  the  very 
same  principle,  that  any  particular  -word  will  pioduce  an 
idea  of  the  object,  whatever  it  may  be,  of  which  the  word 
has  been  made  the  established  name.  There  are  cases, 
too  many  to  be  enumerated,  in  which,  things,  either  na- 
tural or  artificial,  are  so  related  to  each  other,  as  that  the 
combined  parts  may  be  considered  as  constituting  a  com- 
plex whole.  And  in  cases  of  this  kind,  one  part,  when 
it  presents  itself,  in  a  state  of  separation  from  the  whole, 
will  produce  an  idea  of  the  difference  between  the  whole 
and  a  part.  But  it  is  unnecessary  to  multiply  examples ; 
since  the  remarks,  that  have  already  been  made,  are  suf- 
ficient for  the  proof  and  illustration  of  the  universal  prin- 
ciple. That  all  sensible  ideas  are  produced  by  one  part 
operating  alone,  in  a  state  of  separation  from  the  com- 
plex whole,  to  which  it  has  a  peculiar  relation.    Hence  it 

Q3 


j05  ON  SENSIBLE  IDEAS.  iPAvi  lU. 

is  evident,  that  there  is  a  perfect  distinction  between  sen- 
sation and  a  sensible  idea.  The  former  is  a  perception, 
which  corresponds  to  the  absokite  difference  between  the 
whole  of  any  sensible  object  and  nothing  ,  but  the  latter 
is  a  perception,  corresponding  to  the  diiference  between 
the  whole  of  a  sensible  object  and  a  separate  part .  Though 
a  sensible  idea  resembles  a  sensation,  and  both  of  them 
have  real  difference  for  their  respective  objects  ;  yet  the 
Litter  is  produced  in  a  very  dilferent  way,  and  according 
to  a  different  principle,  from  the  former. 

It  must  be  kept  in  view,  that  we  have  been  treating  on 
true  perception  ;  vis.  that  which  perfectly  corresponds  t& 
some  real  object ;  whether  the  object  is,  or  is  not,  any 
thing,  which  is  coincident  w^ith  what  actually  exists.  For 
it  must  be  remembered,  that  it  is  possible  fxistence^^ 
whether  it  does,  or  does  not,  exactly  coincide  with  actu- 
al existence^  which  is  the  real  object  of  every  true  sensa- 
tion \x\A  of  every  true  sensible  idea.  The  whole  system; 
y  ol  true  sensations  and  sensiljle  ideas  would  be  contracted 
withm  very  narrow  limits,  if  it  was  intirely  confined  to 
obj'.'Cts,  which  are,  in  alt  respects^  exactly  coincident  with 
actual  existence:  A. I  true  sensations  and  sensible  ideas 
perfectly  correspond  to  real  objects  ;  but  in  order  to 
deterinint'  how  far  these  objects  are  coincident  with  those, 
that  actuallt/  exis^t.  we  must  have  recourse,  not  to  any 
sensation,  nor  stii-i'ole  idea,  but  to  another  class  of  per- 
ceptions of  an  "iiitirelv  different  kind,  with  which  we  are 
furnisi'.ed  for  that  ])urpove. 

From  what  has  Ik  en  observed,  in  the  preceding  chap- 
ter, it  is  evident,  that  ne'Hier  sens  itions '.or  sensible  ideas 
are  immecii^  tely  pnx'uctd  by  tht  mind  itself;  but  they 
are  all  produced   Ly  particular  causes,  perfectly  distinct 


feiap.  VIL]  ON  SENSIBLE  IDEAS.  507 

from  the  mind.  Or,  more  strictly  speaking,  there  are  par- 
ticular  antecedents,  perfectly  distinct  from  the  mind,  ac- 
cording to  which  the  Deity,  by  the  exertion  of  his  own 
power,  produces  those  particular  effects,  of  which  the 
mind  is  conscious,  when  it  has  sensations  and  sensible 
ideas  for  its  immediate  attendants.  When  any  percep- 
tion is  produced,  the  mind  is  under  the  unavoidable  ne- 
cessity of  receiving  it,  just  according  as  it  is  presented. 
Amidst  all  the  endless  variety  of  changes,  both  in  the 
external  and  internal  system,  the  mind  is  intirely  passive, 
except  in  one  special  case,  the  peculiar  nature,  and  infi* 
nite  importance  of  which,  will  be  particularly  stated,  and 
distinctly  explained,  when  we  come  to  treat  on  liberty  and 
moral  agency. 

We  have  now  taken  a  general  view  of  differential 
PERCEPTION,  consisting  in  sensations  and  sensible  ideasy 
and  have  found,  that  all  true  perceptions  of  this  kind  per- 
fectly corn^spond  to  real  objects ;  which  objects  are  per- 
fectly distinct  from  the  mind,  and  also  from  the  percep- 
tions themselves.  For  the  object  of  every  true  sensation 
consists  in  the  difference  between  something  and  nothing; 
and  that  of  every  true  sensible  idea,  in  the  difference  be- 
tween the  whole  and  a  part.  And  since  those  differences 
are  endless,  in  number  and  variety,  there  is  a  foundation 
for  the  mind  to  be  supplied  with  perceptions  of  this  kind, 
as  long  as  it  exists  ;  that  is,  through  a  whole  eternity. 
Having  considered  the  nature  of  diffWential  perception, 
«r  that,  the  real  object  of  which  is  difference,  we  shall 
now  proceed  to  the  consideration  of  an  intirely  distinct 
kind,  viz.  that  which  is  intellectual^  and  which  has  agree- 
ment for  its  real  object.  This  khid  of  perception  con- 
sists of  two  classes  ;  one  of  which  includes  abstract  ideasy 
and  the  other,  belief. 


503  ON  ABSTRACT  IDEAS..  £;Pari  Uh 

CHAPTER  VIII. 

# 

ON  ABSTRACT  OR  GENERAL  IDEAS. 

I  H  ERE  are,  as  we  have  said,  two  distinct  kinds  of  in- 
tellpctual  perception ;  one  of  which  consists  in  abstract 
ideas,  and  the  other,  m  belief.  The  former  is  produced 
by  substitution,  and  the  latter,  by  propositions.  BeHef, 
when  it  is  inperfect,  is  called  doubt  ;  and  according  as  it 
rises  from  a  lower  to  a  higher  degree,  it  is  called  proba- 
bility, till  it  becomes  perfect,  and  then  it  is  denominated 
knowledge.  But  when,  on  the  contrary,  it  falls  from  a 
higher  to  a  lower  degree,  it  is  then  called  improbability , 
or  suspense.  But  before  we  take  a  particular  view  of  the 
nature  of  belief,  we  shall  take,  what  are  called  general  or 
abstract  ideas,  as  a  subject  of  consideration ;  since  thi^ 
kind  of  intellectual  perception  naturally  comes  first  in  or- 
der. 

We  have  already  taken  a  view  of  sensation  and  sensible 
ideas,  and  have  shown,  that  all  that  kind  of  perception  has 
a  real  object,  consisting  in  difference  ;  'that  is,  in  the  dif- 
ference resulting  from  the  separation  of  nothing  from  the 
whole  ;  or  in  the  difference  resulting  from  the  separation 
of  a  part  from  the  whole.  And  since  those  differences 
are  infinitely  extensive  and  various,  therefore  there  is  a 
foundation  for  the  mind  to  be  furnished  with  an  inex- 
haustible store  of  real  objects,  which  are  calculated  to  pro- 
duce that  kind  of  perception,  which  we  have  denominated 
differential,  to  distinguish  it  from  that  of  the  intellectual 
kind.  We  are  now  led,  by  the  nature  of  the  subject,  to 
treat  on  that,  which  corresponds  to  agreement ;  viz.  thai 


afiap.  Vill]  ON  ABSTRACT  IDEAS.  509 

kind  of  agreement,  which  words  or  things,  in  consequence 
of  SUBSTITUTION,  havc  with  the  real  objects,  to  wl  ich 
they  respectively  relate.  For  it  isintirely  by  substitu- 
tion, that  the  mind  fs  furnished  with  all  its  endless  variety 
of  abstract  or  general  ideas*  It  is  in  this  way  only,  that 
it  can  hold  an  intercourse,  and  carry  on  a  correspondence 
with  the  intellectual  system.  Every  abstract,  or  general 
idea  has  a  real  obj'Ct  ;  consisting  in  that  agree  men  Tj 
or  IDENTITY,  which  every  substitute  actually  has  with 
that,  whatever  it  is,  to  which  it  has  a  special  relation  ;  for 
it  is  the  universal  nature  of  every  substitute  to  be  the  same 
as  the  object  of  substitution.  Thus  the  word^  "  Sun,"  be- 
ing sui  stituted  for  diat  vast  globe,  which  is  the  centre  of 
our  planetary  system,  has  a  real  agreement  with,  and  is 
really  the  same  as,  that  amazing  mass  of  matter,  which 
has  a  commanding  influence  over  a  number  of  revolving 
worlds,  of  which  the  earth,  on  which  we  dwell,  is  one* 
The  word^  **  animal,"  being  substituted  for  any  thing, 
which  has  the  properties  of  lite,  sense,  and  spontaneous 
motion,  is  really  the  same  as  that,  whatever  it  is,  to  v»'h:ch 
those  properties  belong.  The  xvord^  "  mind  "  or  *'  soul,'* 
being  substituted  for  that  immaterial  substance,  which  hasj 
the  peculiar  property  of  being  immediately  attended  with 
a  continual  series  of  pleasing  or  painful  perceptions,  is  re- 
ally the  very  same,  as  that  immortal  principle,  whi-^h  is 
capable  of  enjoying  or  enduring,  and  must  unavoidably 
enjoy  or  endure,  perfect  happiness  or  misery,  through 
endless  duration.  The  word,  *'  Jehovah,"  being  sub- 
stituted for  that  glorious  Being,  whose  peculiar  property 
it  is  to  be  possessed  of  universal,  immutable,  and  eternal 
perfection,  is,  in  reality,  the  very  same  as  that  ever  adora- 
ble Object,  for  which  the  word  is  substituted.  Hence  vvc 


,5dO  ON  ABSTRACT  IDEAS.  [Part  11 L 

may  see  the  way,  which,  on  serious  reflection,  is  wonderful 
beyond  all  conception,  whereby  the  mind  can  be  most 
riclily  furnished  with  an  endless  variety  of  intellectual 
ideas ;  ideas  having  a  direct  relation,  and  a  perfect  cor- 
respondence, to  inexpressibly  important,  inttresting,  and 
solenm  realities.  We  may  see  what  a  boundless  store  of 
provision  the  beneficent  Parent  of  the  universe  has  in  re- 
serve,  for  the  life,  the  food,  and  nourishment,  of  that 
amazing  percipient  principle,  the  soul,  which  is  to  exist 
lor  ever.  Which  provision  he  vvill  freely  deal  out,  with 
a  most  liberal  hand,  in  large  and  increasing  measures,  ac- 
cording to  the  utmost  extent  of  the  finite,  yet  ever  grow- 
iig  capacity  of  every  one,  who  will  be  finally  admitted  to 
dwell  in  his  happifying  presence.  /\nd  this  he  will  con* 
tinue  to  do,  without  any  interruption  or  intermission,  as 
long  as  the  life  of  the  soul,  or  his  own  immortality  en- 
dures. It  is,  therefore,  a  consideration,  that  may  well 
excite  astonishment,  that  a  word,  composed  only  of  a  few 
small  characters,  or  letters,  can,  by  substitution,  be  so 
changed,  as  to  have  a  real  agreement  with,  that  is,  be  re* 
ally  the  same  as,  something  which  is,  in  reality,  infinitely 
different  from  the  word,  smiply  considered  in  itself,  as 
being  nothing  hut  a  wonl  Thus  ;  the  word,  **  eternity," 
considered  merely  as  a  sensible  object,  or  as  being  noth^ 
ing  but  a  word,  consisting  of  a  certain  number  of  marks 
of  a  particular  form,  is  not  any  thing,  that  is  worthy  of 
any  special  regard.  But  how  inconceivably  important, 
interesting,  and  solemn  it  is,  when,  by  substitution,  it  be- 
comes, in  reality,  the  same  as  that  endless  series  of  times^ 
which  are  successively  flowing,  and  will  for  ever  continue 
to  flow,  from  the  future  to  the  present,  and  from  the  pre- 
sent to  the  past!„.»*THAT  endless  sbhies  gf  times, 


Chap  VIIIJ  ON  ABSTRACT  ID^ASt  5ll 

through  which,  that  ijji  materia  I,  immortal  principle, 
which  now  actuates  a  dying  body,  must  pass  ;  and  through 
the  whole,  as  it  is  continually  advancing  forward,  from 
stage  to  stage,  must  enjoy  unspeakable  happiness,  or  suf- 
fer unutterable  wo  I 

We  have  observed,  That  xvords  may  be  fitted  to  pro- 
duce sensible  ideas.  This  is  done  by  constituting  them 
a  part  of  some  complex  whole  ;  that  is,  a  whole,  the  con- 
stituent parts  of  which  are  the  word  and  the  sensible  ob- 
ject, of  which  the  word  is  designed  to  produce  an  idea. 
The  word,  having  been  first  combined  with  the  object, 
will  then,  wl.en  it  comes  to  operate  alone,  in  a  state  of 
separation  from  the  whole,  of  which  it  has  formed  a  con^ 
stituent  part,  produce  an  idea  of  the  sensible  object,  with 
which  it  has  been  previously  combined.  But  the  way, 
in  which  words  are  prepared  to  produce  intellectual  ideas, 
is  intirely  different.  For,  in  this  case,  no  regard  is  paid 
to  the  appearances,  which  external  objects  present  to  the 
senses.  And  words  are  not  combined  with  any^  sensible 
objects  so  as  to  compose  a  part  of  any  complex  v/hole  , 
but  they  are,  bv  substitution,  made  to  be  the  very 
same,  as  the  th  ngs  themselves,  the  ideas  of  which  they 
are  prepared  to  produce.  The  word  is  substituted  for  the 
very  thing  itself,  considered  as  being  what  it  really  is,  ac- 
cording to  its  own  nature,  and  peculi  ir  properties,  with- 
out any  regard  to  external  appearances.  The  word,  be- 
ing  thus  substituted,  is  the  very  same  as  the  thing,  for 
w^hich  it  is  substituted  ;  and  consequently  the  real  agree^ 
MENT  of  the  word  with  the  thmg  itself  is  the  real  object 
of  the  intellectual  idea.  For  when  any  word  is  substi- 
tuted for  any  real  thing,  whatever,  whether  small  or  great. 
Hjateiial  or  immaterial,  finite  or  infinite,  it  is  then  (no^ 


512'  ON  ABSTRACT  IDEAS,  [Part  tii: 

indeed  considered  in  itself,  as  being  nothing'  but  a  word^; 
but)  considered  in  character  of  a  substitute,  completely 
invested  with  all  the  properties  of  the  very  thing  itself, 
for  which  it  is  substituted.  And  thus  it  is  prepared  to 
produce  an  idea  of  its  own  agreement  wuth  the  thing,  with 
which  it  has,  by  substitution,  a  perfect  union  or  coinci- 
dence. Thus  we  may  see,  whence  it  is,  that  xuords,  as  they 
relate  to  intellectual  objects,  derive  all  their  force,  their 
value  and  importance.  Any  word,  considered  in  charac- 
ter of  a  SUBSTITUTE,  is,  without  any  distinction,  in  every 
respect,  perfectly  the  same  as  the  very  thing  itself,  which 
is  the  object  of  substitution ;  and  therefore  it  will  pro- 
duce an  idea  of  its  connexion  with  the  object ;  because 
it  has  the  very  same  connexion  with  the  object,  as  the  ob- 
ject has  with  itself.  And  tl)is  connexion  universally  con- 
sists in  unity  or  1 . 

From  what  hus  been  said,  it  is  evident,  that  ther^  are 
two  ways,  in  which  words  will  produce  ideas.  One  is 
by  separation  ;  according  to  what  has  been  explained,  in 

the  preceding  chapter;  and  the  other  is  by  con?iexion 

And  as  the  respective  objects  of  these  two  kinds  of  ideas 
are  perfectly  distinct  (tl  e  one  consisting  in  difference^ 
and  the  other,  in  agreement)  so  there  is  a  correspondent 
distinction  between  the  ideas  themselves.  Any  word^ 
which  is  substituted  for  an  intellectual  object,  has  two 
perfectly  distinct  natures.  Thus,  the  word^  "  Jehovah,'* 
considered  absolutely  in  itself,  as  being  nothing  but  a 
mere  wordy  is  only  a  sensible  object,  consisting  of  a  num- 
ber of  marks,  or  letters,  of  a  particular  form ;  but  this 
same  word,  being  substituted  for  the  Omnipotent 
Creator  of  the  universe,  has  the  very  same  na  ure,  and  i» 
Vnvested  with  all  the  properties,  of  an  immutable^  and 


Chap.  Vni]  ON  ABSTRACT  IDEAS.  513 

eternal  Being  of  infinite  perfection.  The  name  of  the 
Living  God  is  the  very  same  as  the  Living  God  himself. 

"  JehovaU  I  *tis  a  glorious  word  ! 
"  O  may  it  dwell  on  every  tongue  I" 

And  may  it  always  be  regarded  with  the  greatest  reve- 
rential fear,  and  the  most  profound  adoration.  "Thou 
shalt  not  take  the  name  of  the  Lord  thy  God  in  vain  : 
for  the  Lord  will  not  hold  him  guiltless  that  taketh  his 
Name  in  vain."  (Exod.  xx.  7.)  "Father,  glorify  thy 
Name.  Then  came  there  a  voice  froiti  heaven,  saying, 
1  have  both  glorified  it,  and  will  glorify  it  again."  (John 
xii.  28.)  ''  Who  shall  not  fear  thee,  O  Lord,  and  glo- 
rify thy  Name  ?  for  thou  only  art  Holy."  (Rev.  xv.  4.) 
"  If  thou  wilt  not  observe  to  do  all  the  words  of  this  law, 
that  are  written  in  this  book,  that  thou  may  est  fear  this 
glorious  and  fearful  Name,  the  Lord  thy  God  ;  then 
the  Lord  will  make  thy  plagues  wonderful."  (Deut. 
xxviii.  58.)  "Now  therefore,  our  God,  we  thank  thee; 
and  praise  thy  glorious  Name."  (1  Chron.  xxxix.  13.) 
"  Stand  up  and  bless  the  Lord  your  God  for  ever  and 
ever :  and  blessed  be  thy  glorious  Name,  which  is  ex- 
alted above  all  blessing  and  praise."  (Neh.  ix.  5.)  "  Let 
them  praise  the  Name  of  the  Lord  :  for  his  Name  alone 
is  excellent ;  his  glory  is  above  the  earth  and  heaven.'^ 
(Psal.  cxlv.  13.)  **  Doubtless  thou  art  our  Father,  though 
Abraham  be  ignorant  of  us,  and  Israel  acknowledge  us 
not :  Thou,  O  Lord,  art  our  Father,  our  Redeemer,  thy 
NAME  is  from  everlasting."  (Isa.  Ixiii.  16.) 

It  is  by  SUBSTITUTION,  as  we  have  said,  and  by  that 
alone,  that  we  are  enabled  to  carry  on  a  correspondence 
with   the  intellectual   world;    for,  without  substitution, 

R  3 


5M  ON  ABSTRACT  IDEAS.  [Part  111. 

our  ideas  would  never  have  extended  beyond  sensible  ob^ 
jects,  \Yi>en  any  thing,  whether  it  is  a  word,  or  what- 
ever it  may  !>e,  is  substituted  for  any  object,  it  is  then  so 
united,  as  to  be  the  very  same  with  the  object  itself.  It 
was,  therefore,  by  substitution,  that  the  great  Re- 
deemer of  mankhid,  the  glorious  Mediator  between  God 
and  man,  had  really  a  Divine  as  well  as  a  human  nature. 
Being  substituted  for  the  Second  of  the  Three  adorable 
Subsistences,  which  are  essential  to  the  blessed  nature  of 
the  Eternal  Jehovah,  he  is,  by  way  of  eminence,  called 
"  THE  WORD,"  being  a  Substitute  above  all  other  substi- 
tutes ;  a  Word  above  all  other  words.  "  Neither  is  there 
salvation  in  any  other  ;  for  there  is  no  other  name  under 
heaven,  given  among  men,  whereby  we  must  be  saved.'^ 
(Acts  iv.  12.)  "In  the  beginning  was  the  Word,  and 
the  Word  was  with  God,  and  the  Word  was  God."  (John 
i.  1.) 

It  belongs  to  a  substitute,  as  we  have  already  observed, 
to  have  two  perfectly  distinct  natures ;  one  is  the  very 
same  as  that  ot  the  object,  to  which  it  is  united  by  sub- 
stitution ;  and  the  other  is  its  oxvn  proper  nature,  consi- 
dered as  being  nothing  but  what  it  is  in  itself.  There  is 
something  very  wonderful  in  the  consideration,  that  any 
word,  or  indeed  any  sensible  object,  will,  by  substitu- 
tion, become  perfectly  coincident  with  the  very  thing  it- 
self, for  which  it  is  substituted.  Thus,  the  word  "  man," 
being  substitued  for  a  human  being,  is  the  very  same  as 
the  being  itself;  that  is,  it  is  the  very  same  as  a  real  be- 
ing, possessing  the  nature  and  all  the  properties  of  any 
one,  that  has  Ife,  sense,  spontaneous  motion,  and  reason. 
The  word  '' G  >d,"  '^ei?ig  substituted  f  r  the  great  First 
Cause,  the  Omnipotent  Creator,  and  Universal  Preservej 


Chap.  VIIL]  ON  ABSTRACT  IDEAS.  515 

of  all  things,  is  the  very  same  as  a  Being  of  absolute,  in- 
finite, and  immutable  pcrtection.  The  man,  Jesus  Christ, 
beii)g  skibstituted  for  the  Second  of  the  I'hree  wonder- 
ful and  amazing  Subsistences,  essentially  belonging  to 
the  nature  of  the  Deity,  is  the  very  same  as  that  glorious 
and  adorable  Subsistence,  denominated  "  the  Son,"  in 
distinction  from  the  Father  and  Holy  Spirit ;  and  there- 
fore, has  realh  a  Divine,  as  well  as  a  human  nature,  and 
is  the  only  proper  object  of  all  practical  faith.  Hence  we 
may  see  the  infinite  importance  of  the  doctrine  of  sub- 
stitution ;  for,  without  this,  the  soul  would  be  intirely 
confined  to  perceptions,  relating  only  to  objects  of  sense. 
But  by  substitution,  tlie  objects,  that  belong  to  the  im- 
mense system  of  intellectual  realities,  not  only  those,  that 
have  a  relation  to  the  present,  but  likewise  those,  that 
relate  to  endless  futurity,  present  themselves  to  our  asto- 
nished view.  For,  it  is  l:)y  substitution,  and  by  that  alone, 
that  we  become  conversant  with  intellectual  objects ;  such 
as  God  and  ourselves  ;  number,  distance,  time  and  place  ; 
immensity  and  eternity  ;  power  and  agency  ;  possibility, 
necessity,  and  contingence ;  sin  and  holiness ;  truth  and 
falsehood ;  and  the  interminable  duration  of  the  soul's 
conscious  identity  and  real  existence,  in  perfect  happi- 
ness  or  misery,  after  its  having  passed  tlirough  its  pre- 
sent  introductory  state. 


§16  ON  BELIEF  ANB  f  l>art  III 

CHAPTER  IX. 

ON  THE  NATURE  OF  BELIEF,  AND  IT  VARIOUS  OBJECTS. 


H 


AVING  taken  a  view  of  sensible  ideas,  and  also  of 
that  class  of  the  intellectual  kind,  which  is  produced  by 
substitution,  we  shall  now  proceed  to  the  consideration 
of  another,  and  a  very  distinct  kind  of  perception ;  viz= 
that,  which,  when  it  is  considered  in  a  general  view,  is 
called  belief.  This,  according  to  the  degree  of  it,  as  be- 
ing perfect,  or  imperfect,  is  denominated  knowledge^  or 
doubt.  And  it  is  produced,  not  by  any  single  word,  or 
phrase,  but  by  a  number  of  words,  so  connected  together^ 
as  to  form  a  sentence,  containing  an  affirmation  ;  which 
affirmation  is  commonly  called  a  proposition.  It  is  the 
nature  of  a  proposition  to  have,  not  only  an  agreement 
with  itself,  but  also  an  agreement  with  its  being  true,  or 
with  its  not  being  true.  This  special  agreement  is  called 
truth ;  and,  for  the  sake  of  distinction,  may  be  denomi- 
nated  affirmative,  or  negative. 

There  are  three  particular  cases,  in  which  a  proposi- 
tion will  produce  belief.  For,  sometimes  there  will  be  a 
perfect  belief  of  the  proposition's  being  true.  This 
however,  is  never  the  case,  but  only  when  the  proposi. 
tion  itself  is  really  true.  And  sometimes  there  will  be  a 
perfect  belief  of  the  proposition's  not  being  true.  But 
this  is  never  the  case,  but  only  when  the  proposition  itself 
is  not  true.  The  belief,  in  each  of  these  cases,  is  what 
we  denominate  knowledge.  In  the  first  case,  it  is  affir- 
mative, and  in  the  other,  it  is  negative.  Hence  it  fol. 
lows,  'that  knowledge,  whether  it  is  affirmative  or  nega- 


JUsp.  iX]  ITS  VARIOUS  OBJECTS.  51? 

tive,  always  has  real  certainty  lor  its  correspondent  ob- 
ject. For  it  is  inconsistent  with  the  nature  ol"  any  pro- 
position, at  the  time  when  it  is  not  true,  to  produce  a  ner- 
fect  behcf  of  its  being  true  ;  and  it  is  equally  inconsist- 
ent, that  any  proposition  should,  at  the  tinie^  when  it  h 
true,  produce  a  perfect  belief  of  its  not  being  true..... 
Again  ;  it  is  sometimes  the  case,  that  there  will  be  an 
imperfect  belief  of  a  proposition's  beinii;  true  ;  and,  at 
the  same  ti  ne,  an  imperfect  belief  of  its  not  being  true. 
In  this  ca?e,  the  belief,  on  one  side,  will  always  be  inverse- 
ly,  as  it  is  on  the  other.  That  is,  the  greater  the  degree 
of  belief  is,  on  the  affirmative  side,  the  less  will  it  be  on 
the  negative  ;  and  vice  versa.  In  this  case,  the  belief, 
on  each  side,  being  imperfect,  is  called  dubt.  And  not 
only  knowledge,  but  also  doubt  (unless  it  consists  in  the 
belief  of  falsehood,  or  in  false  belief)  always  corresponds 
to  the  reality  of  things. 

When  a  proposition  produces  that  kind  of  perception, 
which  we  here  call  doubts  consisting  in  an  imperfect  be- 
lief on  each  side,  it  is,  in  this  case,  certain,  in  general, 
that  the  belief,  on  the  affirmative  side,  does,  according  to 
the  degree  of  it,  correspond  to  the  real  agreement  of 
^otne  proposition  with  its  being  true.  It  is  also  certain* 
in  general,  that  the  belief,  on  the  negative  side,  does,  ac- 
cording to  the  degree  of  it,  correspond  to  the  real  agree- 
ment of  some  proposition  with  its  not  being  true.  In  this 
case,  there  are  two  distinct  agree  ments,  with  relation  to 
each  of  which,  there  is  an  imperfect  belief.  That  is,  there 
is  a  real  agreement  of  some  proposition  with  its  being 
true,  and  a  real  agreement  of  some  pr«)posiuon  with  its 
not  being  true  ;  and  therefore,  the  belief,  on  each  side, 
cqrrespo  nds,  according  to  the  degree  of  it,  to  a  real  ob- 


518  ON  BELIEF  AND  iVm  III.- 

jcct.  Bat  tliough  it  is  certain,  in  f^eneral,  that  one  or  the 
other  of  those  two  agreements  dons  really  belong  to  that 
particular  proposition,  which  produces  the  belief  ;  yet, 
since  the  beliet  itself  is,  on  each  side,  imperfect,  the 
mind  is,  therefore,  left  in  a  state  of  uncertainty,  respect- 
ing ivhic/i  of  the  two  agreements  it  is  whether  it  is  the 
affirmative  or  the  negative^  that  actually  belongs  to  the 
given  proposition.  Hence  it  is  evident,  that  doubt  or  un- 
certainty  universally  consists  in  that  imperfect  percep- 
tion, which  peculiarly  relates  to  a  finite  mind.  And  there- 
fore, there  is  not  any  uncertainty  in  the  reality  of  things, 

considered  in  distinction  from  imperfect  perception 

Consequently,  no  uncertainty  can  ever  attend  the  Omni- 
scient Mind  of  that  infinite  Being,  who  always  has  an  ab- 
solutely perfect,  and  completely  comprehensive  view  of 
all,  which  is  contained  in  immensity  and  eternity.  Such 
is  the  nature  of  a  proposition,  that,  whenever  it  produces 
only  an  imperfect  belief,  on  one  side,  it  always  will,  at 
the  same  time,  produce  an  imperfect  belief,  on  the  oppo- 
site side.  And  hence  it  is,  that  doubt  universally  implies 
two  distinct  perceptions;  one  of  which  h^is  affirmative, 
and  the  other,  negative,  agreement  for  its  real  object..... 
AikI  these  two  perceptions,  in  respect  to  their  degree,  are 
always,  as  we  have  said,  inversely,  one  as  the  other.  But 
with  respect  to  Jawwtedge  the  case  is  different.  For,  in 
this  case,  the  whole  belief  is  all  on  one  side  ;  the  belief, 
therefore,  is  absolutely  and  completely  perfect.  And  con^ 
sequcndy,  the  mind  is  furnished  with  an  infallible  indica- 
tion of  the  real  state  of  the  proposition,  to  which  the  be-, 
lief  relates. 

In  the  AGREEMENT  of  any  proposition  with  its  being 
true,  or  with  its  not  being  true  consists  ACTifAL  truth/ 


tU\L  IX.]  ITS  VARIOUS  OBjETCS.  5 19 

And  the  coNsisTEticY  of  any  proposition  with  its  being 
true,  or  with  its  not  being  true,  constitutes  potential 
TRUTH,  or  possiBiLiT»Y.  It  is  ofteu  the  case,  thit  a  pro- 
position has  a  consistency^  without  an  actual  agreement, 
with  its  being  true ;  or  that  it  has  a  consistency^  without 
an  actual  agreement^  with  its  not  being  true.  And  there- 
fore, possibility  is  more  extensive  than  actual  truth.  It 
never  is  the  case,  that  there  is  actual  truth,  but  only  on 
one  side,  that  is,  on  the  affirmative  or  the  negative ;  but 
it  is  frequently  the  case,  that,  in  respect  to  future  time, 
there  is  a  possibility  on  each  side.  And  whenever  this,  is 
the  case,  one  or  the  other  of  the  two  possibilities  is  now 
different  from  what  it  will  be,  when  the  future  time,  to 
Mbich  it  now  relateSj  comes  to  be  actually  present.  That 
one  of  the  two  possibilities,  which  is  thus  different,  is 
what  we  denominate  co n  t  i  n g e n  c  e.  It  is  universally  the 
case,  that^  as  far  as  contingence  extends,  there  is,  in  the 
hand  of  th(  Deity,  a  balance  of  power.  And  this  balance 
is  the  whole  foundation  of  all  liberty,  and  moral  agenc}'. 
Whenever  possibility  is  all  on  one  side,  it  is  then  called 
N  EC  Essi T  Y.  Contingence  and  necessity  are  inccnsii.tcnt 
with  each  other,  and  therefore,  they  never  both  exist  at 
the  same  time  ;  but  they  exist  by  succession.  And,  ac- 
cording to  the  universal  order  of  things,  contingence,  ae 
far  as  it  has  any  existence,  always  j&re'c^f/*^^  necessity  ;  and 
by  the  removal  of  contingence,  necessity  is  introduced. 
Contingence,  from  the  very  nature  of  it,  relates  to  future 
time  only^  and  not  to  tlie  present  nor  the  past.  There- 
fore, vihenever  that  future  time,  to  which  any  contiii- 
gence  now  relates,  becomes  actually  present ;  then  thc^ 
contingence  will  be  removed  ;  and  the  removal  of  con- 
tingence will  be  attended  with  the  introduction  cf  nec^:^* 


B2b  ON  BELIEF,  fc.c.  [Part  UI. 

Gitv.  This  order  of  things  can  never  be  reversed.  All  the 
contingcnce,  that  there  is  now,  always  has  been.  This  is 
evident ;  because  the  Deity  was«orignally  invested  with 
all  the  povvcr,  that  he  does  now,  or  ever  will  possess.  But 
the  case,  with  regard  to  necessity  is  very  different.  For 
it  is  not  the  case,  that  all  necessity  is  of  an  orignal  nature. 
Because  there  are,  with  respect  to  the  mutable  system,, 
many  instances,  in  v/hich,  at  some  particular  time,  there 
has,  by  the  removiil  of  original  contingcnce,  been  the  ac- 
tual introduction  of  that  necessity,  which  did  not  belong 
to  the  original  state  of  things.  And  as  this  has  been  the 
the  case,  in  time  past^  so  it  will  be  in  time  to  cojne.  All 
necessity,  both  that,  which  is  of  an  original  nature,  and 
that,  which,  at  any  particular  time,  has,  by  the  removal  of 
contingcnce,  been  actually  introduced,  implies  certaintyc 
And  not  only  so,  but  certainty  is  likewise  universally  im- 
plied in  contingence^  as  far  as  contlnj^ence  itself  actually 
extends.  Uherefore,  since  every  thing,  which  is  past,  pre- 
sent, or  future,  is  either  necessary  or  contingent,  there  is 
a  real  certainty,  with  regard  to  every  thing  without 
exception.  Consequently  ;  in  the,^  all-comprehending 
Mind  of  the  Deity,  there  always  has  been,  is  now,  and 
for  ever  will  be,  a  most  perfect  knowledge  of  all  things 
in  the  universal  system,  considered  as  being  every  way- 
extended,  through  eternity  past ;  through  immensity  pre- 
sent ;  and  through  endless  duration  to  come. 

We  have  now  taken  a  view  of  the  various  real  objects 
of  that  kind  of  perception,  which  is  called  belief;  and 
have  found  those  objects  to  consist  in  actual  truth,  possi- 
bility, necessity,  and  contingcnce.  And  to  those,  that 
have  already  been  enumerated,  may  be  added  conditional 
truth  ;  the  nature  of  which  has  (in  part  1,  chap.  ^)  been 


Gilap.  iC.]      ON  THE  PERCEPTION  OF  FALSEHOOD,  &c.        52i 

particularly  explained.  But  of  all  kinds  of  belief,  that 
which  is  practical,  is  of  the  most  interesting  nature.  This 
universally  has  the  possibility  of  being  eternally  happy 
for  its  direct  and  immediate  object ;  which  is,  therefore, 
of  all  othei's,  the  most  important ;  because  it  is  the  only 
Mediator  between  G->d  and  man  ;  and,  therefore,  without 
this,  there  is  no  way  whatever  of  having  any  access  to 
the  Deity.  Hence  we  may  see  the  infinite  excellence  and 
value  of  this  possibility  ;  for  it  is  absolutely  essential  to 
the  existence,  the  hature,  and  perfections  of  the  adorable 
Jehovah ;  it  is  essential  to  the  life  and  happiness  of  the 
finite  mind ;  and  it  is  that,  without  which,  the  soul  must 
Unavoidably  be  reduced  to  a  state,  infinitely  worse  than  that 
of  nonexistence.  This  possibility^  therefore,  is  supremely 
worthy  of  the  same  regard,  as  the  ever  living  God  ;  be- 
cause, as  we  have  said,  it  is  absolutely  essential  to  his  na- 
ture. This  one  absolute  present  Possibility  of  being  eternal- 
ly happy  is  the  only  "  way,  the  truth,  and  the  life  ;"  and  it 
is  that,  **  without  which  we  can  do  nothing. ^^  (John  xiv. 
6.  XV.  5.)  It  is  therefore,  the  grand  foundation  of  the 
whole  economy  of  redemption,  and,  consequently,  it  is  the 
glorious  and  adorable  Object  of  all  practical  faith. 


CHAPTER  X. 


ON  THE  PERCEPTION  OF  FALSE .400D,  AND  FALSE  PER. 
CEPTION. 

Jri.  AVING  taken  a  general  view  of  true  perception,  in 
its  various  kinds  ;  the  maimer,  in  whicn  ir  is  produced  ; 
aiid  the  objects,  to  which  it  relates ;  we  shall  now  procfee4 

S  3 


B22  ON  THE  PERCEPTION  OF    FALSEHOOD,         [Part  m 

to  make  some  observations  on  the  perception  of  falsehood^ 
and  false  perception  ;  between  which  there  is  a  real  dis- 
tinction,  that  must  always  be  kept  in  view.  And  here, 
in  order  to  discuss  this  subject  with  perspicuity  and  pre- 
cision, it  will  be  neces'^ary  to  adopt  certain  appropriate 
terms,  which,  whenever  they  are  introduced,  v/ill  always 
be  used  in  the  same  definite,  unequivocal  sense.  The  pe- 
culiar terms,  which  we  shall  have  frequent  occasion  to  use, 
are  the  folknving:  viz.  veracity,  falsehood,  purity,  impu- 
rity,  equity,  perversity  and  iniquity. 

1.  Veracity  consists  in  true  evidence  ;  or  that  appear- 
ance, which  corresponds  totht  r^r///>;/ of  things.  2.  False- 
hood consists  in  that  appearance,  which  has  no  agreement 
with  any  real  olject.  3.  Furiti/  is  veracity  alone,  with- 
out any  mixture  of  falsehood.  4.  Veracity,  combined 
widi  falsehood,  constiiuies  impurity,  5.  In  any  percept 
t'lon,  whatever  it  may  be,  which  agrees,  not  only  with  ap. 
pearance,  but  alsr>,  with  the  reality,  of  things,  consists 
what  we  call  equity,  6.  Pei-versity,  according  as  we  use 
the  term,  is  the  same  as  the  perception  of  falsehood ;  or 
that  perception,  which  has  an  agreement  with  appear- 
ance only,  without  any  reality.  7.  Iniquity  is  any  per- 
cepiion,  in  addition  to  perversity,  m-id  is  that,,  which  does 
not  agree  with  any  real  olject,  nor  even  with  any  appear- 
ance ;  and  this  is  the  very  same  as  what  we  otherwise  call 
false  perception.  There  js  one  thing,  perfectly  distinct 
from  anv  of  ih(3se,  that  have  now  been  enumerated  ;  and 
which  does  not  consist  in  any  object  of  perception;  nor 
in  perception  itsel!  ;  nor  in  volition;  but  it  universally 
consists  in  the  agreement  of  tiie  finite  mind  wiih  the  pro- 
hibited term  of  tiie  i>^Vji)'s  twolold  power,  'lliis  is  what 
^ve  cull  SIN  y  uud  which  will  be  particularly  introduced  t». 


€!iap.  Z.]  AND  FALSE  PECEPTION.  523 

view,  when  we  come  to  treat  on  moral  agency.  The  ul- 
timate or  final  consequence  of  sin  is  jiegative  perception, 
or  misery ;  and  sin,  in  its  lasl  result,  never  eventuates  in 
any  other  consequence  whatever,  neither  direct  nor  oc- 
casional. The  several  thini>;s,  \\  hich  have  now  been  men. 
tioned,  are  all  peculiar  to  the  mutable  system  ;  and  none 
of  them  ever  did,  nor  ever  will,  belong  to  the  immutable 
system  of  infinite  perfection.  6m  is  the  first,  and  negative 
perception,  or  misery  is  the  last^  of  the  whole  chain 
of  ciuses  and  ^ifecfs,  relative  to  all  the  evil,  that  ever 
did,  or  ever  will  be  introduced.  Sin  produces  false  hood  ; 
falsehood  perverts  veracity  \  and  thus  changes  it  to  impu- 
rity ;  iii[)uriry  (reduces  perversity;  falsehood,  just  as 
£ir  as  it  is  not  immediately  cousjteracted,  produces  iniquity 
in  addition  to  perversity  ;  and  iniquity  produces  negative 
perception,  in  which  all  pain  or  misery  intirely  consists. 
Sin^  \  herefore,  is  the  first  cause ^  of  which  all  misery^  and 
nothing  but  misery,  is  the  ultimate  consequence* 

It  is  the  universal  nature  of  falsehood,  whenever  it  finds 
admissi  iU  into  the  internal  system,  to  pervert  veracity; 
and  thus  cause  it  to  produce  an  effect,  directly  opposite 
to  what  it  would,  if  it  operated  alone.  It  is  the  peculiar 
property  of  this  horrible  monster  to  "  pervert  all  equi- 
ty," and  **hold  the  truth  in  unrighteousness."  (Mic.  iii. 
9.  Rum.  i.  1 8.)  Like  Ely  mas,  the  sorcerer,  "  it  is  full 
of  all  subtilty,  and  all  mischief;  the  child  of  the  devil, 
the  enemy  of  all  righteousness,  that  will  not  cease  to  per- 
vert the  right  way  of  the  Lord."  (Acts  xiii.  10.)  Ve- 
racity may  exist  alone,  in  a  state  of  purity  :  and,  when- 
ever this  v<  the  case,  it  will  always  produce  equity,  or  true 
perception  ;  but  falsehood,  always  does,  whenever  it  is 
introduced,  coexist  with  veracity ;  and,  therefore,  not  on- 


524  ON  THE  PERCEPTION  OF  FALSEHOOD,        [Part  lU- 

\y  prevents  it  from  producing  equity  ;  but  also,  by  per= 
verting,  or  turning  it  from  its  proper  course,  causes  it  to 
produce  perversity.  And  it  is  the  universal  nature  of 
fi^lsehood,  not  only  to  pervert  or  defile,  veracity,  but  also, 
unless  it  is  counteracted,  to  produce  iniquity.  And  when 
iniquity  has  once  begun  to  operate,  in  the  production  of 
pain  or  misery  ;  there  is  only  one  thing,  in  the  whole  of 
the  universal  system,  that  ever  can  prevent  its  continuing 
to  operate,  with  increasing  force,  through  endless  dura- 
tion ;  and  that  is  what  we  call  the  counteractive  principle^ 
And  this  is  the  same  as  the  vital  principle  of  the  mind  it- 
self. Which  vital  principle  is  the  very  same  as  that  glo- 
rious TRUTH,  which  we  have  so  often  mentioned  ;  viz, 
that,  which  consists  in  the  present  absolute  possibility/  of 
being  eternallif  happy,  and  which  constitutes  the  Second 
of  the  Three  adorable  Subsistences,  which  are  essential 
to  the  Divine  Nature.  And,  therefore,  the  soul,  in  once 
losing  this  sacred,  this  infinitely  important  Principle,  will 
lose  ALL  for  eternity.....even  the  Deity  himself,  consi- 
dered as  being  *'  the  Father  of  our  Lord  Jesus  Christ,  the 
Father  of  mercies  and  the  God  of  all  comfort ;"  (2  Cor^ 
i.  3.)  and  consequently  will  lose  all,  that  is  valuable  in 
the  universe.  The  soul,  therefore,  being  reduced  to  this 
most  deplorably  wretched  condition,  and  being  absolutely 
cut  off  from  all  connexion  with  the  external  state  of  things, 
will  be  intircly  left  under  the  full  dominion  of  iniquity, 
which,  having  fixed  its  permanent,  and  eternal  residence 
in  the  past,  will  incessantly  operate,  with  relation  to  the 
PRESENT,  beyond  all  control ;  still  acquiring  additional 
force,  in  proportion  as  past  time  continues  to  extend  its; 
length,  while,  through  all  its  endless,  progressive  stages, 
it  is  for  ever  advancing  on  towards  infinity, 


i{i)iap,  X.]  AND  FALSE  PERCEPTION.  .  525 

Perversity  is,  in  one  sense,  agreeable.  For,  though  it 
never  agrees  with  the  reaiiti/  of  thing,^ ;  yet  it  always 
agrees  with  appearance.  Out  iniquity  nevrr  agrees  with 
the  reality  of    things,  nor  even  with  appearanee ;    and 

therefore   it  is,  in  the  very  nature   of  it,  disagreeable 

Hence,  perversity  and  iniquity,  botii  taken  together,  im- 
ply what  is  agreeable  and  disagreeable  ;  and,  consequent, 
ly,  may,  with  propriety,  be  denoiuinated, ''  The  knowledge 
o^ good  and  ev'L''^  And  hence  it  is,  that  we  are  expressly 
commanded  to  ab  tain  from  the  tree,  that  yields  this  • 
most  destructive  kind  of  fruit.  Falseho/>d  is  naturally 
calculated  to  produce  a  twofold  effect.  First ;  it  is  cal- 
culated  to  pervert  veracity,  or  turn  it  out  of  its  proper 
course,  so  as  to  make  it  produce  pervtrnity,  instead  of 
equity.  Secondly  ;  it  is  cal  ulated  to  produce  iniquity,,.. 
And  in  th.?  first  of  these  two  ways,  it  always  does,  in  fact, 
operate,  whenever  it  is  introduced  into  the  internal  sys- 
tem. That  is,  it  does,  in  every  instance,  whenever  it  be- 
comes present,  pervert  veracity ^  or  *'  hold  the  truth  in 
unrighteousness."  it  is  universally  the  case ;  that  vera- 
city, in  consequence  of  having  l:ilseh()od  combined  with 
it,  will  produce  an  effect,  directly  opposite  to  waat  it 
would  produce,  if  it  operated  alone. 

So  much  mischief,therefore,falsehood  always  does, when* 
ever  it  becomes  present, in  a  state  of  combination  with  vera. 
city.  It  perverts  the  truth;  iij  consequence  of  which 
perversion,  the  mind  is  deprived  of  that  true  perception, 
which  it  would  otherwise  have  liad,  and  is  presented  with 
a  perception  of  falst  hood,  in  its  stead.  But  this  is  not 
all.  For  falsehood  will  not  rest  satisfied  in  merely  per- 
verting veracity,  and  thus  doing  all  the  mischief  i^  can,  in 
this  wav  ;  but  it  alwavs  will,  whenever  it  is  admitted  into 


526  OI^  THE  PERCEPTION  OF  FALSEHOOD,        iFsiti  iff. 

the  internal  system,  unless  some  counteractive  perception 
•should  be  present  to  prevent  it,  produce  iniquity.  And 
thisy  ha\dng  been  once  introduced,  will  immediately  be- 
gin, and  eternally  continue,  to  operate  in  the  production 
oi  pain  or  misery,  unless  it  is  prjevented  by  that  all- im- 
portant and  infinitely  precious  counteractive  prin- 
ciple, of  which  we  have  spoken  before.  Rut  if  the 
soul,  through  obstinacy  or  neglect,  or  by  any  means  what^ 
ever,  has  lost  this  counteractive  principle ;  then  it  is  ut- 
terly ruined,  beyond  all  possibility  of  recovery.  For 
without  this  principle,  even  the  Deity  himself  cannot,  be- 
cause it  implies  a  contradiction,  rescue  the  soul  from  eter- 
nal misery.     He  cannot  save  without  a  Saviour, 

It  is  of  the  greatest  importance,  that  it  should  here  be 
carefully  observed,  That  there  is  an  infinite  difference  be- 
tween what  we  call  counteractive  perception,  and  that 
COUNTERACTIVE  PRINCIPLE,  which  We  havc  frequently 
mentioned,  and  which  cannot  be  mentioned  too  often ; 
for  it  is,  as  we  have  observed,  absolutely  essential  to  the 
Divine  Existence,  and  the  only  vital  principle  of  the  finite 
mind.  By  counteractive  perception  is  to  be  understood 
that,vvhich  is  of  such  a  nature,  as  to  prevent  falsehood  from 
having  that  effect,  in  the  production  of  iniquity,  which  it 

would  naturally  have,  if  it   was  not  thus  prevented 

Counteractive  perception  belongs  only  to  one  part  of  the 
mental  system  ;  viz.  that,  whit  h  consists  in  belief.  There 
is  one  kind  of  belief,  which  is  of  a  counteractive  nature ; 
and,  therefore,  is  calculated  to  repel,  at  least,  in  sf>me 
considerable  degree,  those  immediately  hurtful  effects, 
which  falsehood  would  otherwise  produce.  And  since 
that  class  of  perceptions,  which  contains  the  various 
kinds  of  belief,  which  belong  to  the  mijnd,  is,  of  all  oth« 


Cliap.Xf]  A^I>  FALSE    PERCEPTION.  527* 

ers,  the  most  important,  we  shall  appropriate  a  particular 
term,  or  phrase,  for  the  purpose  of  expressing  it. 

As  we  have  called  Ihe  whole,  in  general,  which 
belongs  to  the  mind,  the  internal  or  mental  stjstem  ; 
so  we  shall  for  the  sake  of  discussing  the  subject,  with 
a  greater  degree  of  precision,  call  that  class  of  percep. 
tions,  in  which  the  various  kinds  of  belief  2iYQ  contained, 
the  fiducial  syst/n.  And,  in  this  system,  there  are  vari- 
Gus  distinct  kinds  of  belief,  among  which  are  the  follow, 
ing:  viz.  practical  belief;  the  belief  of  falsehood;  false 
belief;  and  speculative,  or  counteractive  belief.  There 
are  also  other  kinds ;  particularly  preference  or  choice  ;- 
and  indifference.  Let  it  be  observed,  then,  that  practical 
belief,  and  the  belief  of  falsehood^  are  direcdy  opposite 
to  each  other :  in  the  same  proportion,  therefore,  as  the 
former  prevails^,  the  latter  will  be  wanting. 

Whenever  falsehood    presents  itself,   in  combination 
with  practical  evidence,  it  will  so  pervert  it,  as  to  make  it 
produce  a   belief  of  falsehood,  instead  of  true  practical 
belief      Hence  we  may  see,  what  mischief  falsehood  will 
always  do,  whenever  it  is  introduced  into  the  fiducial  sys- 
t-em.     It  always  wilt,  according  to  the  degree  of  it,  pre- 
vent practical  belief:  for,  whenever  it  is  introduced,  it  is 
iiatu*  ally  calculated  to  operate,  in  two  ways  :  First ;  in  ihe 
pervemon  of  practical  evidence  ;  and,  secondly  ;  in  the 
production  of  false  belief.     It  never  does,  indeed,  direclu 
proauce  the  belief  of  falsehood  ;  but,  by  perverting  j)rac- 
ticai  evidence,  it  makes  that  produce  it.     In  this  indirect 
way,  it  is  the  universal  nature  of  falsehood  always  to  ope- 
rate.    And  the  otner   mode  of  its  operation  consists  in 
its   [doducing   false  belief,  in  addition  to  the   belief  of 
falsehood  ;  or,  iniquity,  in  addition  to  perversity.     Jjn  the 


i,28        ON  'ink  perception  of  falseh-oob,      [pan  Hi 

first  of  these  two  ways,  it  will,  whenever  it  is  admitted, 
absolute ly  operate ,  and  it  will  likewise  operate,  in  the 
other  way,  just  as  far  as  it  is  not  immediately  prevented 
by  counteractive  evidence.     Hence,  it  is  not  falsehood  it- 
self, directly,  hwi  it  is  perverted  evidence,  or  impurity, 
that  produces  the  belief  of  falsehood,  or  perversity  ;  and 
it  is  falsehood  itself,  directly,  which,  just  as  far  as  it  is  not 
immediately  prevented  by   coimteractive  evidence,  that 
produces  false  belief,  in  addition  to  the'  belief  of  false- 
hood i  or  iniquity,  in  addition  to  perversity.     Counter- 
active perception,  and   false  belief,  are  directly  opposite 
to  each  other  :  just  as  fl\r,  therefore,  as  there  is  the  preva- 
lence of  the  one,  there  will  be  the  want  of  the  other.... » 
But  it  is  worthy  of  special  remark  :  That  speculative,  or 
counteractive  perception,  and  peroersity,  consisting  in  the 
perception  of  falsehood,  are  perfectly  consistent  with  each 
other.     And  hence  it  is,  that  a  very  great  degree  of  per- 
versity may  insinuate   itself  into  the  heart,  which,  in  its 
unrenewed  state,  "  is  deceitful  above  all  things,  and  des- 
perately wicked  ;'*  (Jer.   xvii.  9.)  and  yet  give  the  mind 
but  very  little  immediate  disturbance.     Because,  not- 
withstanding  the  secret  predominance'of  falsehood,  thei^e 
may    be    so    much    counteractive   evidence,  and    con- 
sequendy,    counteractive    belief,    as   to   repel,    for    the 
present,  in  a  great  measure,  if  not  intirely,  those  terrible 
effects,  which  falsehood,  when  left  to  operate  without  re- 
straint, is  naturally  calculated  to  produce.     And,  this  be- 
ing the  case,  the  mi.  id,  though  really  affected  with  a  hor- 
rible and  destructive  disease,  which  is  constantly  leading 
it  on  to  meet  death,  in  all  its  most  dreadful  forms,  may 
faney  itself  to  be  in  a  state  of  health  and  safety.     And 
thus  thousands  and  tens  of  thousands  of  mankind,  pos- 
stbbing  such  a  degree  of  counteractive  belief,  as  to  afford 


febap.  X  ]  AND  FALSE  PERCEPTION.  5^^ 

a  temporary  armour,  sufficient  to  defend  them,  for  the 
present,  against  the  disagreeable  eff'ects,  which  that  false- 
hood, that  has  a  secret,  but  yet  predominant,  dominion 
m  their  hearts,  is  naturally  calculated  to  produce,  pass 
along  through  the  worlds  easy  and  unconcerned,  till  they 
meet  their  final  destiny  t  not  considering,  in  the  meaa 
time,  what  a  deadly  foe  to  all  their  happiness,  and  the  life 
of  their  souls,  they  are  continually  harbouring  within 
themselves. 

Should  it  be  inquired,  Wliether  there  is,  in  counterac- 
tive or  speculative  belief,  any  thing  wrong  ?  We  an- 
swer, That  there  is  not.  For  it  is  in  falsehood^  and  the 
effects,  which  it  is  naturally  calculated  to  produce,  that 
consists  all  the  wrong,  which  can  belong  to  the  fiducial 
system.  Or,  if  we  consider  the  subject,  in  the  most  ex~ 
tensive  view,  that  can  possibly  be  taken  of  it,  we  may  af- 
firm, with  undoubting  assurance.  That  that  act  of  the 
xnindj  which  is  called  sin,  originally  and  radically,  im- 
plies all,  that  is  wrong,  in  the  whole  of  the  mental  sys- 
tem ;  and,  indeed,  in  the  whole  of  the  universal  system 
of  things.  But  though  it  is  readily  granted,  that  there  is 
not,  in  counteractive  belief,  simply  considered,  any  thing 
wrong,  yet  it  must  be  remembered,  that  this  kind  of  be- 
lief alone  never  can  answer  any  durable  or  effectual  pur- 
pose. For  all  that  it  can  do,  is  only  to  ward  off,  for  the 
present,  the  blows,  vvhich  falsehood  aims  against  the  peace 
and  tranquility  of  the  mind.  There  may  be  the  highest 
degree  of  counteractive  belief,  and  yet,  notwithstanding 
this,  falsehood  may  still  remain  undiminished,  and  con- 
tinue to  maintain  its  habitual  sway  over  the  mind.  Coun«* 
teracuve  belief,  when  it  is  actually  present,  will  prevent 

false  belief ;  because  tliese  two  are  inconsistent  with  each 

T  3 


530  ON  THE  PERCEPTION  OF  FALSEHOOD,        [Fart  Hi. 

Other.  But  counteractive  belief,  in  its  highest  degree,  has 
not  the  least  tendency  to  prevent  the  beUef  of  falsehood, 
;ior  falsehood  itself.  Because  counteractive  belief  and  the 
belief  of  falsehood  may  both  exist  in  the  fiducial  system, 
at  the  same  time.  There  is,  therefore,  the  greatest  need 
of  caution  to  guard  against  being  deceived  by  resting  on 
any  kind  of  belief,  but  only  that,  which  is  of  a  practical 
nature;  because,  without  this,  all  other  thmgs,  except 
iniquity  and  misery,  will  finally  fail.  We  have  full  li- 
berty to  admit  all  the  various  kinds  of  belief,  that  can  pos- 
sibly be  admitted,  except  the  belief  of  falsehood.  But 
still,  it  must  be  remembered,  that  amidst  all  the  various 
kinds  of  belief,  and  all  the  various  kinds  of  perception^ 
that  can  present  themselves  to  the  mind,  it  is  by  the  ef- 
fectual exercise  of  practical  belief  in  the  glorious,  the 
adorable  and  infinitely  precious  Mediator,  and  by  this 
alone,  that  the  soul  can  ever  obtain  eternal  salvation. 

If  you  inquire.  Where  you  shall  go,  or  what  you  shall 
do,  in  order  to  obtain  that  kind  of  evidence,  which  is  cal- 
culated to  produce  practical  belief?  the  answer  is.  That 
you  are  not  required  to  go  abroad  in  search  of  this  evi- 
dence. For  it  is  brought  to  your  very  door.. ..it  is  brought 
as  near  as  possible ;  and  all,  that  remains,  is  for  you  to 
give  it  admittance,  by  not  rejecting  it.  It  is  continually 
presenting  itself... ..continually  pressing  upon  you,  and,  as 
it  were,  unremittini^ly  soliciting  an  entrance  into  your 
mind.  You  will  say,  perhaps,  that  you  do  not  feel  itsef. 
fects you  do  not  actually  experience  that  practical  be- 
lief, which  such  kind  of  evidence  is  calculated  to  produce. 
It  is  very  possible,  that  this  may  be  the  case.  For  there 
are,  doubtless,  many  thousands,  who  have,  for  days,  and 
months,  and  years,   been  attended  with  thh  kind  of  evi' 


Chap.  ]  AND  FALSE  PERCEPTION.  53! 

dence,  and  yet  Iiave  never  received  from  it  any  effectual, 
beneficial  influence  ;  but,  after  all,  have  lived  and  died  in 
unbelief;  and  consequently,  have  lost  their  Saviour  imd 
their  God,  and  exchanged  all  possibility  of  happiness ; 
even  the  very  life  of  their  souls,  for  a  most  wretched  ex- 
istence, in  a  state  of  eternal  misery.  If  t/ou  are  one,  who 
have  never  yet  been  the  subject  of  saving  fliith  ;  the  rea- 
son is,  not  because  there  has  not  been  enough  done,  for 
this  purpose  ;  but  because  there  has  been  too  much  done. 
It  is  not  because  there  has  not  been  sufficient  evidaice  ;  but 
because  there  has  been  too  much  evidence  :  for,  there  has, 
not  only  been  true  evidence,  sufficient  to  have  produced 
a  complete  degree  of  practical  faith  ;  but  there  has,  also, 
been  the  combination  of  false  evidence  with  tlie  true  ; 
in  consequence  of  which,  the  latter  has  been  so  perverted 
by  the  former,  as  to  make  it  produce  the  belief  oi  false- 
hood,  instead  of  practical  belief  The  reason,  therefore, 
why  you  remain  in  your  present  sad  situation,  is  not  to 
be  imputed  to  any  want  of  Divine  goodness  or  power  ; 
for,  as  long  as  you  do  not  *'  cease  to  do  evil,"  you  never 
will,  even  with  all  the  Assistance,  that  heaven  can  afford, 
ever  "  learn  to  do  well."  (Isa.  i.  16,  17.)  The  Deity,  from 
a  perfect  willingness  to  promote  your  eternal  welfare,  has, 
in  more  than  ten  thousand  instances,  actually  presented 
you  with  a  full  degree  of  true  evidence,  completely  pre- 
pared to  produce  the  most  beneficial  effect ;  but,  in  di- 
rect opposition  to  his  most  benevolent  command,  you 
have  been  combining  false  evidence  with  the  true  ;  and 
have  thereby  converted  the  most  salutary  food  into  the 
worst  kind  of  poison.  And  while  you  have  remained 
destitute  of  saving  faith,  in  consequence  of  your  having 
thus  continued  "  to  hold  the  truth  in  unrighteousness, 


532        ON  THE  PERCEPTION  OF  FALSEHOOD,  &c.    [PartUL 

and  to  pervert  the  right  ways  of  the  Lord,' •  you  have  ob- 
tained, from  counteractive  belief,  a  temporary  protection 
against  the  immediate  attacks  of  that  falsehood,  which 
has  taken,  for  the  present,  a  quiet  possession  of  your  souU 
But  the  truce,  which  you  are  now  holding  with  this  mor- 
tal enemy,  must,  within  a  short  duration,  expire ;  for  it 
will,  unless  it  should,  in  due  season,  be  effectually  con- 
quered, very  soon  unmask  itself,  disclosing  its  own  pro- 
per form,  in  that  of  a  most  horrible  monster,  armed  with 
death  and  eternal  destruction.  It  is  not  wrong,  as  we  have 
already  observed,  for  you  to  have  counteractive  belief; 
but  this  being  perfectly  distinct  from  practical  faith  ^  is  by 
no  means  to  be  depended  on  for  safety ;  any  more  than 
a  person's  drinking  cold  water  to  mitigate  the  rage  of  a 
burning  fever,  while  the  disorder  itself,  in  the  essence  of 
it,  still  continues  the  same.  Counteractive  belief,  with- 
out practical,  will,  in  the  final  result,  answer  no  better 
purpose  than  the  use  of  opiates,  or  anodynes  to  alleviate 
the  pain,  which  a  person,  labouring  under  a  deep  rooted 
disease,  might  otherwise  feel,  while  the  radical  cause  re- 
mains unremoved.  In  this  case,  it  is  evident,  that  the  dis- 
ease, v/ithout  the  seasonble  application  of  some  effectual 
remedy,  sufficient  to  restore  real  health,  will  secretly^  but 
yet  surely  introduce  death,  by  intirely  destroying  the  con- 
stitution of  the  person,  who  is  the  subject  of  the  malady. 
Falsehood  is  the  disease  of  the  soul ;  a  disease  of  too  ob- 
stinate a  nature  to  yield  to  any  human  prescriptions.  The 
remedy  must  be  Divine.  Instead,  therefore,  of  relying 
on  any  temporary  expedients,  you  must  repose  your 

whole  trust,  in  the  great  Mediator you  must  have  re- 

eourse  to  that  glorious  COUNTERACTIVE  principle,  on 
which  the  very  life  gf  your  soul  wholly  depends.  With*. 


Chap.  XI.]        RECAPITULATORY  REMARKS,  Sec.  533 

out  this  Principle  you  can,  indeed,  existy  and  even  must 
necessarily  retain  a  miserable  existence  for  ever ;  but, 
without  this  principle,  you  cannot  live.  Coimttractive  pers. 
ception  may  serve  the  temporary  purpose  oi  relieving  you 
from  present  pain  ;  but  it  is  that  infmitely  important  coun- 
teractive PRINCIPLE,  which  we  have  so  often  men- 
tioned, and  that  alone,  that  can  save  you  from  endless 
wo,  and  introduce  you  into  a  state  of  unspeakable  happi- 
ness, consisting  in  the  full  and  eternal  enjoyment  of  that 
adorable  bemg,  to  whose  natnre,  and  perfections  essen- 
tially belongs  that  very  same  Divine  Principle,  which  is 
the  only  vital  principle  of  your  own  souL  This  Princi- 
ple, therefore,  is  of  more  value  than  ten  thousand  worlds  ; 
for  this  is  your  only  Redeemer,  your  only  S  tviour  ;  and 
consequently,  by  once  losing  this,  you  will  lose  all.. ..but 
your  own  endless  existence,  in  a  miserable  eternity. 


CHAPTER  XL 

CONTAINING  RECAPITULATORY  REMARKS  ON  PERCEPTION. 

W  E  have  taken  a  general  view  of  the  various  kinds 
of  perception,  that  belong  to  the  mental  system,  together 
with  the  several  objects,  both  internal  and  external,  to 
which  those  perceptions  respectively  relate.  The  mind 
itself,  with  regard  to  all  the  perceptions,  that  immediate- 
ly  attend  it,  is  intirely  passive  ;  being  necessarily  con- 
scious of  that  endless  series,  the  p  \rts  of  which,  in  con- 
tinual succession,  are  presenting  themselves,  and  which 
are  all  produced  by  particular  causes,  intirely  distinct 
from  the  mind  itself.     The  proximate  cause,  and  that, 


534  ilEC  APITUL  ATORY  REM  <\RKS  [Part  JH. 

which  is  the  same,  as  what  we  call  the  internal^  or  appa^' 
rent  object  of  all  positive  perception,  consists  in  what  we 
have  denominated  appearance^  or  evidence.  Of  evidence, 
considered  in  the  most  general  or  extensive  vievy,  there 
are  two  perfectly  distinct  kinds.  The  first  of  these  con- 
sists in  that,  which  corresponds  to  the  reality  of  things. 
This,  therefore,  we  denominate  true  ev  dence.  The  other 
kind  is  that,  Avhich  does  not  correspond  to  the  reality  of 
things;  and  this  we  call  Jake  evidence  ;  or,  expressing  it 
by  a  single  term,  falsehood.  True  evidence,  whenever 
it  operates  alone,  v*^ithout  having  falsehood  combined 
with  it,  always  produces  true  perception.  And  true  evi- 
dence itself  is  the  immediate  object  of  all  true  percep- 
tion ;  which,  having  once  had  a  momentary  existence  in 
the  present,  immediately  recedes  from  the  present  to  the 
past.  And,  by  thus  recedinor,  it  becomes  separated  from 
its  apparent  object ;  which  separation  reduces  the  appa-* 
rent  object  to  a  state  of  nonexistence,  while  the  real  object 
still  remains  the  same  as  before.  Hence  it  follows,  that  there 
may  be  a  series  of  true  perceptions,  successively  present- 
ing themselves  to  the  mind,  and  corresponding,  each  in 
its  turn,  to  the  same  real  object.  But  it  is  evident,  from 
what  has  just  been  observed,  that  every  true  perception, 
whatever  its  real  object  may  be,  must  have,  when  it  is 
actually  present,  an  apparent  object  peculiar  to  itself..... 
That  is  ;  every  new  perception  must  have  a  new  appa- 
rent object.  And  consequently  ;  there  may  be  a  series 
of  true  perceptions,  continually  flowing  from  the  future 
to  ihe  present,  ;md  from  the  present  to  the  past,  each  in 
its  turn,  presenting  itself  to  the  mind,  without  having  any 
effect  on  the  external  state  of  things ;  because  any  per- 
ception's being  separated  merely  from  its  apparent,  or 


Chap.  iCl]  ON  PERCEPTION.  ooj 

internal  object,  will  Hot  have  any  external  effect.  But 
when  any  perception  is  separated  from  its  real  object,  in 
which  separation  universally  consists,,  what  we  call  voli- 
tion, a  correspondent  external  effect  will  then  be  pro-^ 
duced. 

We  have  observed,  that  true  evidence,  whenever  it  ope- 
rates alone,  will  produce  true  perception ;  but  that,  when- 
ever i(  is  peiverted,  it  will  produce  the  perception  of 
falsehood.  For  it  is  the  universal  nature  of  falsehood^ 
whenever  it  is  combined  with  true  evidence,  to  corrupt 
or  defile  it ;  that  is,  to  pervert  it,  so  that  it  will  produce 
an  effect,  intirely  different  from  what  it  would,  if  it 
existed  alone,  in  a  state  of  purity.  The  reason  is,  be- 
cause true  evidence,  whenever  falsehood  is  combined  with 
it,  is  turned  out  of  its  proper  course ;  so  that,  from  the 
very  nature  of  the  case,  it  cannot  possibly  produce  the 
same  effect,  that  it  would  otherwise  produce,  but  must 
necessarily  produce  one,  which  isdirertly  opposite.  And 
this  is  the  very  reason  why  the  Deity,  perfectly  knowing 
the  perverse  and  injurious  nature  of  falsehood,  has,  from 
a  most  benevolent  regard  for  the  welflne  of  his  rational 
offspring,  given  them  a  strict  prohibitory  command  to 
absolutely  refrain  from  doing  that,  which  will  open  the 
way  for  its  admission  into  the  mental  system.  In  the 
transgression  of  this  command  all  sin  universally  consists. 
*'  For  sin  is  the  transgression  of  the  law."  (1  John  ill.  4.) 

The  perception  of  falsehood,  when  it  is  alone  (that  is, 
without  the  addhion  of  false  perception)  being,  in  this 
case,  equal  to  its  object,  will,  when  it  is  separated  from 
it,  rt  duce  it  to  nothiiig ;  because  an  equal,  being  sepa- 
rated from  its  equal,  will  leave  no  remainder.  It  is  wor- 
thy, however,  of  special  remark,  that  tlie  perception  of 


5d6  RECAPIPULATORY    REMARKS  [Pkrt  UL 

falsehood  is  not  always  to  be  found  alone.  For  it  is,  some- 
times, and  indexed  very  often,  the  case,  that  there  is  false 
perception,  i?i  additio?i  to  the  perception  of  falsehood.  Now 
since  the  perception  of  falsehood  alone  is  equal  to  its  ob- 
ject ;  therefore,  f-dse  perception,  in  addition  to  the  percep- 
tion of  ililsehood,  must  be  more  than  equal ;  that  is,  it 
must  be  unequal.  Consequently,  when  false  perception^ 
being  past,  is  separated  from  its  object,  it  will,  on  account 

of  its  INEQU ALI  FY,  IcaVC  a  NEGATIVE   REMAINDER,  in 

the  present ;  that  is,  it  will  reduce  its  object  to  a  state  be- 
low that  of  nonexistence.  And  this  effect,  which  is  thus 
produced,  and  which,  instead  of  being  mere  nothing,  is 
jeally  below,  or  worse  than  nothings  is  what  we  call  ne- 
gative PERCEPTION,  and  is  that,  in  which  all  pain  or 
MISERY  universally  consists.  This  false  perception,  af- 
ter having  once  begun  to  operate,  in  the  production  of 
pain,  will  either  immediately  cease^  or  it  will  for  ever 
eontinue  to  operate ;  just  according  as  the  all- important 
COUNTERACTIVE  PRINCIPLE. ...tlic  infinitely  precious 
Redeemer,  is,  or  is  not,  present.  For,  if  the  soul  has 
not  lost  its  vital  principle  ;  then  this  will  counteract  the 
operation  of  false  perception.. ..it  will  extinguish  the  firc^^ 
that  has  begun  to  be  kindled.  And  as  long  as  this  coun- 
teractive  principle  remains,  it  vi^ill,  after  any  false  percep- 
tion has  been  introduced,  and  has  begun  to  operate,  pre- 
vent its  continued  operation.  Therefore,  the  paiticular 
effects,  resulting  from  the  momentary  operation  of  the 
several  flilse  perceptions,  which  are,  from  time  to  time^ 
introduced,  may  be  considered  as  being  only  sparks  of 
that  fire,  which,  in  a  future  eternity,  will,  with  respect  to 
those,  who  have  actually  lost  the  vital  principle  of  their 
souls,  incessantly  continue  to  burn,  with  increasing  fury^ 


I2h^p.  XI.]  ON  PERCEPTION.  537 

through  endless  duration.  But  if,  with  re=;pcct  to  any 
who  have  not  been  reduced  to  this  inexpressibly  dreadful 
condition,  the  principle  of  eternal  death  should  be  re- 
moved  ;  and  consequently,  there  should  be  an  indissolu- 
ble union  with  the  Saviour ;  then  the  soul,  in  this  case, 
after  having  had  a  short  and  transient  combat  with  sin  and 
sorrow,  will  be  released  from  the  burdens  and  imperfec- 
tions of  mortality,  and  will  be  admitted  to  a  state  of  hap- 
piness, more  noble,  exalted,  and  sublime,  than  mortal  eye 
has  ever  seen,  or  ear  heard,  (i*  even  imagination  itself, 
in  its  boldest  flights,  conceived.  (I  Cor.  ii.  y.) 

We  have  shown,  that  true  evidence  will  produce,  either 
true  perception,  or  the  perception  of  flilsthood,  jubt  ac- 
cording as  it  is  pure^  or  perverted  by  falsehood  ;  and  that 
false  evidence,  that  is,  falsehood  itself,  just  as  far  as  it  is 
not  counteracted,  will  produce  false  perception,  in  addi- 
tion to  the  perception  of  falsehood.  Now  since  the  per- 
ception of  falsehood,  when  considered  by  itself,  is  equal 
to  its  object ;  consequently,  false  ptrci  plion,  in  add'nion 
to  it,  is  more  than  equal,  and  therefore  constitutes  die  re- 
lation of  inequality ;  and  this  is  the   same  as  iniquity 

The  term,  int.quality^  when  considered  in  a  general  view, 
is  of  very  extensive  signification,  and  will  apply  to  a 
great  variety  of  cases;  but  that,  which  i«  implied  in 
false  perception^  is  what  we  denominate  iniqjjity,  and 
is  peculiar  to  the  mental  system.  Heie,  then,  thc^re  are 
two  things,  both  of  which  relate  to  falsehood.  One  of 
these  consists  in  the  perception  of  falsehoody  and  is  pro- 
duced by  true  evidence,  as  far  as  it  is  corrupted  or  defiled; 
and  the  other  is  filse  perception,  which  is  produced  by 
falsehood  itself,  as  far  as  it  is  ?iot  counteracted.     Both  of 

them,    therefore,    taken   together,  constitute   a   relation, 

U  3 


538  RECAPITULATORY  REMARKS,  Uc.  tPafl  tU. 

which  imf>lics  what  is  agreeable,  and  what  is  clisagrf^ea- 
hie.  And,  conseqiiendy,  diese  two  perceptions,  both  taken 
together,  may  be  denominated  "  the  knowledge  of  good 
and  evil."  It  may,  therefore,  at  first  view,  seem,  that, 
according  to  the  true  nature  and  reason  of  things,  one  of 
these  two  kinds  of  perception  must  be  right.  For,  if 
that,  which  is  evil,  is  wro7ig  ;  then,  how  can  there  be  any 
thing  wrong  in  that,  which  is  good  ? 

In  order  to  solve  this  seeming  difficulty,  it  must  be  ob- 
served ;  That  the  good  and  the  evil,  in  diis  case,  botK  re- 
late to  fiilsehood  :  which  is,  n  the  very  nature  of  it,  ab- 
solutely  injurious  to  the  mind.  For  under  the  deceitful 
inask  of  a  friend,  it  is  a  real  enemy  ;  always  aiming,  as 
far  as  possible,  at  the  eternal  ruin  of  the  soul.  Nothing 
therefore,  ought  ever  to  have  any  relation  to  it,^^  in  any 
way  whatever.  Nothing  ought  to  have  any  agreement  or 
disagreement  ^\\h  it.  And,  conseq,uently,^notiiing  ought 
ever  to  be  done  \o  give  it  admission  into  the  mental  sys- 
tern.  For  it  always  does,  as  far  as  it  is  admitted,  prevent 
real  good ;  and  all  the  good,  that  it  ever  can  be  instru- 
mental in  producing,  is  apparent  only,  and  not  reaL 
Therefore,  every  tr  a  nsg R Ebsio n  of  that  law,  which,  be- 
ing sanctioned  by  infinite  authority,  and  originating  in 
boundless  benevolence,  most  strietly  requires  all  finite 
free  agents  not  to  do  tl  at,  vhic  h,  as  an  antecedent,  will 
be  attended  with  the  introduction  of  falsehood,  as  iis  un- 
avoidable consequence,  is  abs^  lutely  wrong.     This 

absol'Jtely  wrong this  most  stricdy  forbidden  action,  is 

what  we  call  sin. 


Chi^p.  XII]        ON  LIBERTY  AND  MORAL  AGENCY.  S.S^ 


1 


CHAPTER  XIL 

ON  LIBERTY,  AND  MORAL  AGENCY. 
T 

V  AVING  taken  a  view  of  the  various  kinds  of  per- 
ception, togctht^r  with  their  resjoective  objects,   we  shall 
no'v  '  roct'd  to  consider  the  mind  itself,  with  relation 
to  P'  wtR..  ..the  power  of  the  Deity;  even  that,  which 
has  been  f'om  eternity.     *'  For  there  is  no  power   but  of 
God.''  (Rom.  xiii.  l.j  There  is  a  perfect  distinction  be- 
tween lihertij  and  moral  agencij  ;  for  the  former  unvtrsal- 
ly  precedes  die  l:;tter.  Both  of  them,  however,  have  their 
whole  foundation  in,  and  are  intirely  dejxndent  on,  the 
po^ver  of  the  Df  ity  ;  even  his  twofold  power ^  relative  to 
the  FUTURE  VOLITION  of  any  finite  agent.  Liberty  and 
necessity,  with  relation  to  the  same  act  oi  x\\t  finite  mind, 
are  inconsistent  with  each  other.     The  finite  mind,  pre- 
vious to  its  actual  agreement  with  either  term  of  that  ba- 
lance of  power,  with  respect  to  future  volition,  which  ba- 
lance the  Deity  has^from   all  eternity,  sustained,  is  in  a 
stale  of  perfect  liberty  to  take  either  side.     But  as  soon 
as  ii  has  actually  taken  one  side,    it  will  then  have  no  li- 
berty to  tike  the  other.   The  beginning  of  necessity  is  the 
end  of  liberty.     In  the  special  relation  of  the  finite  mind 
to  the  Divine  power,  all  its  moral  ao;ency  intirely  consists. 
This  relation   is .  perfectly  distinct    from   all  perception, 
and    perfectly  distinct   from  volition.     With  respect  to 
any- term,  whereby  this  relation  is  to  be  expressed,  com- 
mon language   is  intirely  defectiv^e.      We  shall,  there- 
fore, appropriate  a  complex  term  for  the  purpose  of  ex- 
pressing it,    calling  it  mental  agreement.    And  by  this 


540  ON  LIBERTY  AND  MORAL  AGENCY.  [Part  lil. 

is  to  be  understood  the  agreement  of  the  finite  mind  with 
one  side  or  the  other,  of  that  twofold  power,  with  wl.ich 
the  Divine  Mind  has,  in  respect  to  future  vlitioon,  leen 
from  all  eternity  invested.  There  is  a  distinction  between 
moral  action,  as  it  relates  to  the  finite  mind,  and  as  it  re- 
lates to  the  Deity.  For  in  one  case,  it  consists  in  the  finite 
mind's  agreeing  with  one  term  of  the  Deity's  twofold  pow- 
er ;  but  in  the  other  case,  it  consists  in  the  Deity's  exert- 
ing his  own  power,  by  retaining  one  term  and  remitting 
the  other.     The  inquiry  with  regard  to  moral  action,  re- 
specting what  is  the  foundation  of  it,  and  wherein  it  con- 
sists, is  of  the  most  interesting  importance  ;  for  it  relates 
to  good  or  evil,  and  is  attended  with  eternal  consequences. 
Therefore,  to  say,  that  our  own  moral  actions,  or  those  of 
the  Deity,  which  immediately  relate  to  us,  are  indiffer- 
ent,  or  something  in  which  we  have  no  special  concern, 
appears,  at  first  view,  with  the  highest  degree  of  evidence, 
to  be  perfectly  inconsistent.     No  language  is  equal  to  the 
description  of  the  depravity,   that  predominates  in   the 
heart  of  any  one,  who,  with  a  cold  apathy,  or  stupid  in- 
sensibility, can  think  or  say,  V\  e  ought,  in  all  cases,  to 
leave  the  Deity  to  act  his  own  pleasure,  without  feeling 
ourselves  particularly  interested  in  his  conduct.      For 
though  it  is  very  true,  that  we  must  leave,  him  to  act  his 
own  pleasure,  or  manifest  his  displeasure,   whenever  he 
sees  fit ;  yet  it  is  certain,  at  the  same  time,  that  there  can 
be  nothing  of  greater  importance,  than  that  we  should 
know,  as  far  as  our  own  conduct  is  concerned,  what  will 
provoke  his  anger,  and  what  will  procure  his  favour ;  so 
that,  by  stricdy  adhering  to  the  rule,  he  has  given  us,  we 
may  avoid  the  one,  and  obtain  the  other.     Because  it  is 
the  one  or  the  other,  which  intirely  constitutes  all  the  ml- 


♦:.hap.  XII J         ON  LIBERTY  AxND  MORAL  AGENCY.  ij%] 

,sery,or  the  happiness,  that  any  finite  beings  can  suffer  oi 
enjoy.  For,  utterly  vain  ai'e  all  pretences  of  havini^  any 
true  love  of  the  Deity,  without  a  special  re.u^arcl  to  the  in. 
finite  evil  of  being  for  ever  separated  from  him,  and  the 
infinite  good  of  being  admitted  to  dwell  for  ever,  in  his 
happifyin.o'  presence. 

We  shall  now  proceed  to  consider  wliat  is  the  founda- 
tion of  moral  action,  and  wherein  it  consisti^,  both,  as  it 
relates  to  the  finite  mind,  and  as  it  relates  tt»  the  Deity, 
considered  as  being  the  supreme  universal  moral  Govern- 
or of  all  finite  free  agents.  In  considering  the  divine 
moral  government,  actio?!,  in  both  these  views  of  it,  must 
always  be  brought  into  the  account.  It  must  not,  there- 
fore, be  supposed,  that  it  can  be  anything  absolutely  un- 
connected and  alone.  But  the  moral  action  of  the  finite 
mind,  and  that  of  the  Deity,  must  be  considered  as  ha- 
ving a  relation  to  each  other.  The  finite  mind,  in  order 
to  avoid  the  evil  and  obtain  the  good,  which  the  Deity 
has  in  his  own  power,  to  inflict,  or  confer,  ought  always 
to  act  according  to  the  rule,  which  has,  for  that  very  pur- 
pose, been  prescribed.  The  Deity,  sustaining  the  cha- 
racter of  a  moral  Governor,  of  infinite  and  unchangeable 
rectitude,  always  regards  the  action  of  the  finite  agent,  as 
being  a  proper  cause  or  Jit  reason,  why  he  should  so  ex- 
ert his  power,  as  to  injiict  the  evil  or  confer  the  good,  ac- 
cording as  the  rule,  which  he  had  before  prescrib' d  for 
the  conduct  of  the  finite  agent  ;  has  been  transgressed 
or  obeyed.  This  is  the  universal  plan  of  that  monl  govern, 
ment,  which  belongs  to  Him,  ''  Who  will  render  to  every 
man  according  to  his  deeds ;  to  them,  who,  by  patient 
continuance  m  well-doing,  seek  for  glory,  and  hontmr,  and 
immortality  ;  eternal  life.     But  unto  them  tliat  are  con- 


^42  ON  LIBERTY  AND  MORAL  AGENCY.  [Part  III. 

tentious,  and  do  not  obey  the  truth,  but  obey  unright* 
eousness ;  indignation  and  wrath,  tribulation  and  an- 
guish, upon  every  soul  of  man,  that  doth  evil ;  of  the 
Jew  first,  and  also  of  the  Gentile ;  but  glory,  honour, 
and  peace  to  every  man,  that  worketh  good  ;  to  the  Jew 
first,  and  also  to  the  Gentile.  For  there  is  no  respect  of 
persons  with  God."  (Rom.  ii.  6 11.) 

Ali  moral  action,  both  that  which  belongs  to  the  finite, 
and  that  which  belongs  to  the  infinite  Mind,  has  its  foun- 
dation in  that  twofold  povser,  implying  a  possibility  of 
good  and  a  possibility  of  evil,  which  is  in  the  hand  of  the 
Supreme  **  Lawgiver,  who  is  able  to  save  and  to  destroy." 
(James  iv.  12.)  The  moral  action  of  a  finite  mind 
consists  in  the  agreemtnt  of  the  mind  itself  with  one  term 
ef  the  Deity's  twofold  power  ;  and  that  of  the  Deity  con- 
sists in  his  retaining  that  one  term,  with  which  the  finite 
mind  agrees,  and  remitting  the  opposite  term.  Hence  it 
follows;  that  all  power  and  all  exertion  of  pow. 
er  belong  to  the  Deity.  It  is  he,  therefore,  who  pro- 
duces all  effects.  Hence  it  is  evident,  that  there  is  a  right 
and  a  wrong,  with  regard  to  the  moral  actions  of  finite 
agents.  And,  according  to  the  nature  of  those  actions, 
the  Deity  sees  fit  to  confer  good  or  inflict  evil  on  them, 
to  whom  such  actions  belong.  This  is  agreeable  to  that 
irreversible  order  of  things,  which  the  Universal  Cause 
of  all  effects  will,  in  his  moral  government,  invariably 
pursue. 

The  Deity  is  that  "  One  Lawgiver,  who  is  able  to  save, 
and  to  destroy."  He  has,  therefore,  a  saving  and  a  de- 
stroying power;  either  of  which  he  can,  with  equal 
ease,  exert,  in  the  salvation  or  destruction  of  any  finite 
agent,  who  takes  the  right  or  tlie  wrong  side  of  this  two* 


Chap.  XII]  ON  LIBERTY  AND  MORAL  AGENCY.  54i 

fold  power,  on  which  all  liberty  and  moral  agency  intire- 
Jy  dtpend.  There  is,  therefore,  previous  to  the  solemn 
crisis,  which  brings  the  state  of  the  sou!  to  its  final  de- 
cision, a  BALANCE  of  powcr,  on  which  two  amazing 
eternities  hang  suspended.  But  when  the  finite  agent  has 
once  taki  n  one  term  of  that  twofold  power,  which  in- 
volves his  final  destiny  ;  then  the  scale  will  be  turned,  so 
as  to  fix  his  state  of  happiness  or  misery,  beyond  all  pos- 
sibility  of  its  ever  being  reversed.  Hence  it  is  evident, 
that  the  Deity,  in  the  exercise  of  his  government  over 
moral  agents,  does  not  operate  alone ;  and,  therefore,  in 
order  to  have  a  right  view  of  this  most  important  sub- 
ject, the  actions  of  fni'e  beings,  as  well  as  those  of  the 
Supreme  Agent,  must  be  brought  into  the  account.  For 
though  the  Deity  does,  by  the  exertion  of  his  own  pow- 
er, prod u re  every  effect ;  yet  he  never  produces  any  ef- 
fect -without  a  cnuse.  Therefore,  in  the  external  system 
of  matter  and  motion,  he  produces  effects,  accoi  ding  to 
natural  causes ;  but  with  respect  to  his  mode  of  opera- 
tion in  the  mental  system,  the  case  is  intirely  different. 
For  here,  the  actions  of  finite  free  agents  are  the  proper 
causes,  or  antecedents,  according  to  which  the  Universal 
Agent  produces  correspondent  effects  or  consequences. 
And  since  iheie  is  an  absolute  arid  perfect  distinction  be- 
tween the  actions  of  finite  free  agents,  and  all  other  things^ 
therefore,  for  the  sake  of  expressing  this  distinction,  and 
fixing  a  definite  signification  to  the  terms  which  Vv^e  have 
occasion  to  use,  we  denominate  those  actions,  the  moral 
causes,  according  tovvhichthe  Supreme  moral  Governor 
dcK^s,  by  the  exertion  of  his  own  power,  produce  corres- 
pofdent  effects,  consisting  in  good  or  evil,  that  is,  hap- 
pmess  or  misery  ;  just  according  as  the  actions  or  ant^?^ 


544  ON  LlBERiY   AND  MORAL  AGENCY.  [Puit  iiz. 

cedents,  in  correspondence  to  which  those  effects  are  pro- 
duced, have  the  quality  of  being  right  or  wrong. 

Evtry  action  presupposes  power.      For  it  is  evident^ 
that,  without  this,  there  is  no  foundation  for  action.  There- 
fore, to  suppose,  that  the  mind  ever  acts,  without  having 
any  thing  to  do  with  power,  is  inconsistent.     The  foun- 
dation  of  all   moral   action    is,   as  we    have   said,   that 
twofold   power,  widi  which  He,  to  whom  all  power  be- 
longs, has,  from  eternity,  been  investedr     This  twofold 
power,  considered  in  a  most  general  view,  and  as  relating 
to  eternal  consequences,  with  respect  to  finite  agents,  con- 
sists of  two  terms,  one  of  which  implies  a  possibility  of 
being  eternally  happy,  and  the  other,  a  possibility  of  be- 
ing eternally  miserable.     The  first  of  these,   considered 
with  relation  to  the  finite  mind,  w^e  call,  the  Counteractive 
Principle,  the  Mediator,  or  the  Saviour  ;  because  it  is  by 
this,  that  the  soul,  as  long  as  it  retains  any  capacity  of 
happiness,  is  continually  preserved,  from  eternal  misery  ; 
and  the  other  we  call,  the  adversary  or  the  destroyer ;  be- 
cause this  is  the  only  foundation  of  the  destruction,   or 
final  misery  of  the  soul.     For  it  is  evident ;  that  the  De- 
ity cannot  save^  without  a  saving  power,  or,  a  Savioui' ; 
nor  destroy^  without  a  destroying  power ^  or,  a  destroyer. 
But  smce  he  originally  possesses  h  th  of  these,  he  d«  »es, 
therefore,   sustain  the  character  of  being  the  "  one  Law- 
giver,  who  is  able  to  save  and  destroy."  (James  iv.  12.} 
The  AGREEMENT  of  any  finite  mind  with  that  term  of 
the  Deity's  twofold  power,  which  implies  a  possibility  of 
life,  peace,  and  happiness,  'or  its  agreement  with  the  Sa- 
vifiur)  is  a  moral  action,  which,  in  the  very  natur*.-  n\^  it, 
is  RIGHT  ;  and,  therefore,  its  agreement  with  the  opposite 
term ;  or  that,  which  implies  the  possibility  of  disorder. 


Chap.  XII]        ON  LIBERTY   AND  MORAL   AGENCY.  S45 

death  and  misery  '^that  is,  its  agreement  with  the  destroyer) 
is  absolutely  wrong.  And  this  last  is  ^hat  kind  of  ac- 
tion, which  we  call  sin.  This  is  an  action,  which,  since 
it  is,  in  its  own  nature,  absolutely  wrong,  the  Deity  has, 
in  the  moral  lavv,  most  strictly  prohibited.  Hence  we 
may  see  the  foundation  of  the  nigral  law. 
;  With  regard  to  the  universal,  immutable  system  of 
infinite  perfection,  which  originally,  necessarily  and  es- 
sentially belongs  to  the  Deity  himself,  th^•re  is  only  one 
kind  of  power  ;  consisting  in  that,  which  from  eternity  to 
eternity,  and  throughout  immensity,  wholly   relates  to 

the  greatest  possible  good,  perfection,  and  happiness 

This  universal,  immutable  system  is  of  such  a  niture, 
as  to  admit  the  possibility  of  a  mutable  system,  to  which 
created  existence  and  finite  l^ei  gs,  in  all  their  irfinite 
variety  of  diversified  forms,  and  all  their  endless  succes- 
sion of  changes,  may  belong.  For  had  there  not  been 
an  original  possibility  of  a  mutable,  as  well  as  an  im- 
nautable   system,   then  there  never  could  have  been  any 

such  thing  as  creation,  nor  any  created   existence 

The  Deity,  therefore,  has  other  power  than  what  simi^ly 
relates  to  his  own  existence,  and  his  imw  immutable 
system  of  infinite  perfection.  He  has  power  relative  to 
a  mutable  system;  and  not  a  mere  simple  power  oiily, 
but  even  a  twofold  power  ;  so  th  it  he  can  either  produce, 
or  withhold,  the  event,  to  which  his  power  relates,  just 
according  as  he  may  see  fit,  or  as  occasion  may  nqnire. 
Should  you  ask,  Whether  lie  has  not  soiiic  plan  respect 
ing  his  own  conduct  ?  We  answer ;  That  he  has,  and 
eternally  has  had,  a  universal  plan ;  which  is,  alwaVs  to 
act  according  to  his  own  will,  in  doing  whatever  he  sees 

fit  to  do;    and  that  is,  alw  ys  to  exert  his    power,   in 

W  6 


546  ON  LIBERTY  AND  MORAL  AGENCY.  [Part  ill 

the  production  of  consequences  or  effects,  in  corre- 
spondence to  th<ir  respective  antecedents  or  causes...* 
ir  you  should  inquire,  Whether  he  has  not  some  plan  re- 
lative to  the  moral  conduct  of  created  beings  !  The  an- 
swer is,  That  he  has  a  universal  plan ;  which  is,  that 
ihev  should  agrf.e  with  one  term  of  his  twofold  power ; 
and  that  the  agreement  should  be  such  as  to  constitute 
an  antecedent,  which  will  be  attended  with  a  good  con- 
sequence. Hence  his  language  respecting  every  finite 
free   agent   is "  Let    him    take     hold    of    mx 

STRENGTH,    THAT    HE   MAY    MAKE   PEACE    WITH  ME, 
AND     HE     SHALL     MAKE     PEACE     WITH     ME."       (Isa, 

xxvii.  V.) 

If  there  was  only  one  time ;  that  is,  only  the  present, 
then  there  would,  in  respect  to  any  thing,  that  can  ex- 
ist in  immensity,  be  only  one  kind  of  power  consisting 
in  that,  which  is  coincident  with  necessity.  But  since 
there  is  a  future  eternity,  as  well  as  a  present  immensi- 
ty,  it  is  perfectly  consistent,  that  there  should  be,  and 
theref(»re  there  actually  is,  a  twofold  power,  relative  to 
the  mutable  system.  1  his  twofold  power  is  that,  with 
which  the  Deity  eternally  has  been  invested,  and  whi  h, 
from  the  want  of  any  other  term  whereby  to  express  it, 
\vc  have  called,  ''  a  baluice  of  power.'^  This  balance, 
which,  in  the  very  nature  of  it,  implies  a  possibility  ou 
the  cifiirmative  and  negative  side,  and  which,  therefore,  im- 
plies no  particular  neces-ity,  on  either  side,  respecting  the 
futuit  ev^  nl  10  which  it  relates,  is  the  grand  foundation  of 
all  lil)erty  and  moral  agency,  consisting  in  the  tree  actions 
ol  fniite  Ixin^s  ;  it  is  also  the  foundation  of  all  the  Deity's 
"  particular  exertions  of  his  own  power.     For,  with  regard 


Chap.  Xll.]  ON  LIBERTY  AND  MORAL  AGENCY.  547 

to  any  event,  respecting  which  there  is  no  possibility, 
biit  only  on  one  side,  the  possibility  is  the  same  as  neces- 
sity.  And,  since  necessity  is,  in  its  own  nature,  ab- 
$olutely  inflexible,  so  as  not  to  be  turned  from  one  side 
to  the  other  ;  therefore,  in  this  case,  nothing  remains  to 
be  done  ;  but  the  necessity  must  be  left  to  continue  ex- 
actly as  it  is,  without  any  alteration  ;  and  the  event,  what- 
ever it  may  be,  must  exist,  or  not  exist ;  just  as  the  ne* 
cessity,  that  relates  to  it,  requires.  But  it  makes  an  es- 
sential difference,  with  respect  to  any  event,  with  re- 
gard to  which  there  is  a  previous  balance  of  power..,. For 
in  this  case,  there  is  really  something  to  be  done  ;  it  re. 
mauis  for  the  Deity,  by  the  exertion  of  his  own  power, 
to  introduce  a  particular  necessity,  on  one  side  or  the 
other,  according  as  he  sees  fit,  whenever  the  proper 
time  arrives,  for  him  to  turn  the  scale.  But  whenever 
the  scale  has  once  been  actually  turned,  it  does  not  be- 
long to  any  being  to  reverse  the  decisive  deed;  even 
though  it  should  involve  the  eternal  destiny  of  the  finite 
mind.  Because  infinite  perfection  admits  no  possibility 
of  inverting  the  immutable  order  of  things,  nor  of  re- 
conciling contradictions.  As  long  as  there  continues  to 
be  a  balance  of  power,  it  is  perfectly  consistent  for  the 
Deity,  to  introduce,  at  any  future  time,  a  particular  ne- 
cessity,  on  either  side.  But  when  he  has  once  formed  a 
decision,  by  turnmg  the  scale,  there  is  no  power  what- 
ever, that  can  change  the  unalterable  decree.  Immuta- 
ble perfection  requires,  that  this  should  be  the  case  ;  the 
opposite  supposition  implies  the  inversion  of  all  regular- 
ity  and  order.  Therefore,  if  any  one  should  presume 
to  assert)   and  with    persevering  obstinacy,    strive   t4| 


5\n  ON  LIBERTY  AND  MORAL  AGENCY.  [Part  Il|. 

maintain,  that  what  is  unchangeable,  m  .y  admit  of  altera- 
tion, or  that  Omnipotence  can  perform  impossibihties,  he 
\\  ill  hoon  Qnd  himself  afloat  on  the  wild  waves  of  a  shore- 
less ocean,  or  plunged  in  a  chdos  of  fathomless  depth. 

There  is  a  certain  event,  peculiarly  bel  nging  to  the 
mental  system,  which  consists  in  the  srparation  of  a  per- 
ception Irom  its  real  object.  With  respect  to  this  event^ 
lanini  !£':e  is  intirely  defective  ;  there  having  been  no  term 
introduced  for  the  purpose  of  expressing  it.  The  term, 
*'  volition,"  has,  indeed,  been  very  frequently  used  ;  but 
^hcn  it  has  been  used  to  signify  a  certain  kind  of  percep- 
tio72  ;  viz.  that,  which  is  otherwise  called  preference  or 
choice,  u  hich  is  something  perfectly  distinct  from  that 
peculiar  event,  which  consists  in  the  separation  of  percep-. 
tion  from  its  real  ohj  cL  This  being  the  case,  we  must 
either  introduce  some  intirely  new  term  to  express  that 
particular  event,  that  has  been  mentioned  ;  or  else  adop^ 
some  term,  which  has  already  been  introduced,  but  has 
been  us'  d  for  a  diflerent  purpose.  The  last  of  these  two 
methods  seems  to  be  preferable  to  the  first.  We  shall, 
therefore,  appropriate  the  term,  voli  rfoN,to  signify,  not 
any  perception  whatever,  but  that  particular  event,  which 
consists  in  the  separation  of  any  perception,  which  is 
capable  of  being  separated,  from  its  real  object.  In 
treating  on  this  sul)jcct,  it  will,  therefore,  at  least  be  very 
convenient,  if  not  absolutely  necessary,  to  have  some  appro- 
priate term  for  the  purpose  of  expressing  thai  kind  o^  percep- 
iion,\\\\\c\\  is  capable  of  being  separated  Irom  its  real  object ; 
\\c  shall,  therefore,  adopt,  for  this  purpose,the  term,  volitive 
perception.  We  have  selected  the  epithet,  volitive,  on 
account  of  its  being  immediately  dei  ived  from  the  term? 
volition,     Volitive  perception,  therefore,  according  to  the 


£iiap  XII]  ON  LIBERTY  AND  MORAL   AGENCY.  549 

linifbnn  sense,  in  which  we  sh.tll  lis  the  term,  signilies 
any  perception^  which  can  be  separated  irom  its  real  oh- 
jcct ;  and  the  actual  separation  itself  W"^  uniformly  be  ex- 
pressed by  the  term,  volition.  With  regard  to  every  vo- 
lition, that  can  ever  be  introduced,  in  any  future  time, 
the  Deity  is,  and  from  all  eternit\  has  been,  invested  with 
"  a  twofold  power,  implying  a  possibility  of  the  volition's 
being  present,  and  a  possibility  of  its  not  being  present, 
in  that  future  time,  to  which  these  two  possibilities  re- 
late. The  finite  mind  is  so  consti  uied,  as  to  imply  a 
general  necessity  of  its  future  agreement^  with  one  or  die 
other  of  these  two  possibiiitics,  that  relaie  to  its  own  vo- 
lition ;  but  tlieie  is  no  necessity  of  i;s  agreeing  with 
either  of  them,  in  particular,  till  the  time  of  its 
agreement,  vvith  one  or  the  other,  becomes  actually 

PRFSFNT. 

But  when  the  finite  mind  actually  agrees  with  one  of 
the  two  possibilities,  relative  to  its  own  volition,  then  the 
I.  eity  will  turn  the  sca^e,  by  retaining'  that  possibilityj 
with  which  the  finite  mind  agrees,  and  removing  the  other ; 
and,  by  this  exertion  of  his  power,  he  will  produce,  or 
prevent,  the  volition,  just  according  as  the  possi  >iUty, 
which  he  thus  retains,  is  on  the  aff.'iuative  or  negative 
■side.  Previous  to  this  exertion  ol  divine  power,  there  is 
no  part  cuiar  necessity  of  any  future  volition's  being  pre'- 
sent,  nor  of  its  not  being  present ;  but  when  the  divine 
power  is  actually  exerted,  in  the  manner,  which  h  is  al- 
ready been  mentioned,  then  a  particular  nece  ssity  will  be 
introduced. 

But  since,  with  respect  to  future  volition," there  are  two 
possibilities,  and  the  mind  is  at  liberty  to  agree  with  either 
ff  them,  therefore,  its  agreement  with  the  possibility  of 


550  ON  LIBERTY  AND  MOR/VL  AGENCY.  [Part  III. 

volition's  being  present,  may,  for  the  sake  of  distinction, 
be  called  affirmative  mental  agreement ;  and  its  agree- 
ment  with  the  possibility  of  volition's  not  being  present, 
may  be  called  negative  mental  agreement.  And,  for  the 
kKike  of  a  shorter  and  more  convenient  form  of  expres. 
sion,  the  terms,  mental  consent,  and  mental  dissent ;  or 
even  the  simple  terms,  consent  and  dissent,  may  be  occa- 
sionally used.  Whenever,  therefore,  we  use  the  terms, 
ronseut  and  dissent,  we  shall  use  them  in  a  peculiar  ap- 
propriated sense,  as  signifying  mental  agreement ;  that  is> 
the  agreement  of  the  finite  mind  with  the  possibility  of 
any  future  volition's  being  present,  or  the  possibility  of 
its  not  being  present.  And  the  way  is  now  prepared  for 
introducing  the  observation.  That  every  moral  action  of 
any  finite  free  agent,  universally  consists,  not  in  any  kind 
of  perception,  nor  in  volition,  but  in  mental  agreement ; 
that  is,  in  consent  or  dissent. 

Moral  action  is  to  be  reckoned  among  the  most  impor- 
tant events,  that  can  exist,  in  the  mutable  system,  on  ac- 
count of  the  infinitely  interesting  consequences,  with 
which  it  is  attended.  It  is  by  moral  action,  that  the  finite 
mind  is  introduced  to  its  eternal  destiny  of  good  or  evil, 
life  or  death  ;  according  to  the  nature  of  the  action,  which 
is  the  antecedent.  And  the  nature  of  the  action  itself 
intirely  depends  on  the  nature  of  the  possibility,  with 
which  the  mind  agrees.  For  its  agreement  with  the  pos- 
sibility of  real  good  constitutes  an  action,  which  is  morally 
good.  The  Deity,  therefore,  has  granted  complete  moral 
liberty,  to  die  greatest  extent,  for  the  finite  mind  to  agree 
with  this  possibility.  Because  such  an  agreement  will 
be  attended  with  a  consequence,  of  a  beneficial  and  hap- 
pif)  ing  nature.     And  the  more  real  good  and  true  happj- 


Chap.  XII 3        ON  LIBERTY  AND  MORAL    AGENCY.  55l 

ness  the  finite  mind  enjoys,  the  greater  conformity  it  will 
have  to  the  Deity,  who,  in  his  own  immutable  nature,  is 
essentially  good  and  h;tppy.     But  the   agreement  of  the 
mind  with  the    possibility  of  evil  constitutes  an  actioii» 
which,  in  the  very  nature  of  it,  is  morally  evil.     Conse- 
quently, the  Df^ity  has  never  granted  any  moral  liberty ; 
or,  he  has  never  given  any  permission,  not  even  in   the 
least  degree,  for  any  finite  free  agent  to  have  any  mental 
agreement  with  that  term  of  his  twofold  power,  wnich 
implies  a  possibility  of  evil.     But  he  has,  from  infinite 
benevolence,  and  the  most  kind  regard  for  the  highest 
welfare  of  all  finite  perceptive  beings,  ordained  a  law, 
whi(  h,  in  its  own  essential  and  eternal  nature,  is  perfectly 
holy,  just,  and  good,  thereby  absolutely  and  most  strictly 
prohibiting  them  from  having  any  such  agreement.  Be- 
cause it  can   never  be  attended  with  any  real  good  con- 
sequence ;  but  must,  on  the  contrary,  be  attended  with  a 
consequence,  subverisive  of  all  true  peace  and  real  enjoy- 
ment.    And  the  deeper  the  mind  is  involved  in  darkness, 
discord,  and  misery,  the  greater  will  be  its  unlikeness  t© 
the  ever  blessed  Gv)d,  whose  very  nature  consists  in  light, 
harmony,  and  happiness.     Hence  it  is,  that  the  Father  of 
lights,  the  supreme,  all- bountiful  Author  of  every  good 
•and  perfect  gift,  with  whom  is  no  variableness  nor  shadow 
of  turning,  has  given  a  universal  command,  exhibited  in 
the  form  of  a  most  solemn  address :  "  Of  every  tree  of 
the  garden  thou  mayest  freely  eat ;  except  the  tree  of  the 
knowledge  of  good  and  evil :  but  of  that  thou  shalt  not 
cat ;  for  in  the  day  thou  eatest  thereof  thou  shalt  surely 
die  "  (Jam.  i.  J7.  Gen.  ii.  16,  17.) 

Ir  is  worthy  of  special  observation ;  tliat  the  possibility 
of  eyil^  considered  in  itself,  never  does,  in  the  least  de^. 


55^  ON  LIBERTY    AND   MORAL  AGENCY.  rPart  ilj, 

Pivc.  imply  any  kind  of  evil  whatever,  neither  natural  nor 
nioral.  But  it  is  intirely  in  the  agreement  of  the  finite 
mind  with  this  possibility,  that  all  moral  evil  universally 
consists.  And  moral  evil,  otherwise  called  siri,  is  the  ori^ 
ginal  antecedent,  of  which  all  the  natural  i^vW,  that  ever 
has  been,  or  ever  will  be,  introduced,  is  the  consequence. 
Here,  then,  we  may  clearly  see,  at  one  view,  the  vctry 
first  orii^in  of  all  evil.  It  begins,  not  in  the  possibility; 
considered  in  itself,  or  as  it  is,  in  its  oni>;inal  state,  in  the 
ha  d  of  the  Deitv  ;  but,  in  the  forbidden  action  of  the 
finite  miiul.  That  balance  of  power,  which  is  the  foun- 
dation of  free  agency,  involves  all  the  possibility,  that  re- 
lates to  the  most  interesting  events,  that  can  ever  be  in- 
troduced. For  volition,  according  to  its  having  been,  or 
not  having  been,  present^  at  s-me  particular  time,  is  at- 
tended widi  the  most"  am  izing  consequences ;  conse- 
<juences,  exteiKling  foi'ward  through  endless  futurity,  andf 
iniplicating  the  fix;:d  and  final  fate  of  millions  of  percep- 
tive bein<^s,  who  are,  by  im  un. Iterable  decree,  predesti- 
nated to  exist  through  a  kngth  of  future  duration,  equal 
to  that  of  the  existence  of  thai  O  nnipotent  Being,  vvho, 
from  all  eternits ,  ci>ntinUed  to  hold  the  balance  of  pow- 
er, with  which  he  was  origiiially  invested,  till  the  deci- 
sive period  arrived,  when  menial  agreement  ren- 
dered it  pi  ope  r  for  him  to  uiiu  thi  irreversible  scale. 
Hence  we  may  see  what  infinitely  important  things,  as 
far  as  they  relate  to  the  finite  ugent,  depend  on  mental 
Qirrcement^  in  consecjnence  of  which  vt;iiuon  is  produced 
or  prevented.  And  now,  if  it  should  be  incjuired,  What 
the  finite  mind  must  do  first,  \\\  order  to  prepare  the  way 
for  mental  :.;j-  • '.•n.<  nt  ?  Tiie  aiiswer  is;  That  it  has  noth- 
ing to  do  firU.     Because  nKiiuii  agLcemeiit  itself  is  the 


Qhap.Xli]        ON  LIBERTY  AND  MORAL  AGENCY.  553 

very  FIRST  thing,  that  is  to  be  done.  For  it  is,  in  this 
very  thing,  that  all  the  moral  action  of  any  finite  agent 
consists.  The  way  for  mental  agreement  has  been  eter- 
nally  prepared.  For  the  Deity  has  always  possessed  a 
twofold  power,  relative  to  every  future  volition,  that 
ever  can  exist.  All,  therefore,  that  remains  for  any  fi- 
nite free  agent  to  do,  is  to  take  one  side,  or  the  other. 
And  He,  to  whom  all  power  belongs,  will  turn  the  scale 
according  to  the  particular  side,  which  will  be  actually 
taken  by  the  finite  agent.  That  balance  of  power, 
which  has  always  been  in  the  hand  of  the  Deity,  is  the 
foundation  of  tm  freedom  or  liberty.  For  the  finite 
mind,  as  long  as  it  is  attended  with  an  equal  possibility, 
on  each  side,  relative  to  its  own  future  volition,  is  per- 
fectly free,  or  disengaged  from  natural  necessity ;  and, 
therefore,  is  in  a  state  of  freedom,  having  a  natural  li- 
berty to  agree  with  either  term.  For  it  implies  a  contra- 
diction  to  say,  That  there  is  a  balance  of  power,  rela- 
tive to  future  volition  ;  and  that  there  is,  at  the  same 
time,  a  particular  previous  necessity,  respecting  that 
event.  Because  necessity  universally  consists  in  that 
possibility,  which  is  all  on  one  side,  without  any  on  the 
other  ;  whereas,  a  balance  of  power  implies  an  equal  pos- 
sibility on  each  side,  and  therefore  is  inconsistent  with 
necessity.  But  granting,  that  the  mind  has  natural  li- 
oerty,  is  it  not,  in  some  cases,  under  a  moral  inabiiity  ? 
We  answer  ;  That  there  is  one  case,  and  but  only  one, 
in  nhich  tie  mind,  though  it  has  a  natural,  yet  has  no 
moral  liberty.  For  it  is  absolutely  impossible,  that  the 
'mind  should,  according  to  the  moral  law,  agree  with  the 
possibility  of  evil :  and,  this  being  the  case,  it  is  there- 
fore, under  an  absolute   moral  inability  of  making  any 

jL  3 


554  RECAPITULATORY  R£MAKKS,  &c..  [Pari  lit.- 

xigreemcnt  of  this  kind     Consequently,  the  mind,  in  this 
case,  thou£?h  it  has  a  natural,  yet  has  no  moral,  liberty  ; 
but,  in  all  other  cases,  it  has,  as  long  as  it  continues  to  be 
attended  with  the  twofold  power  of  the  Deity,  relative  to 
its  own  future  volition,  a  liberty  both  natural  and  moral. 
Sin,  which  is  a  moral  action,  consisting  in  the  agree- 
ment of  the  finite  mind,  with  the  possibility  of  evil,  is, 
in  the  strictest  sense,  a  cause  or  antecedent ;  and  there- 
fore, never  is  the  effect  or  consequence  of  any  preceding 
cause  whatever.      J  t  is  universally  true,  that  every  effect 
has  a  cause ;  yet  sin  has  no  cause  ;  for  as  we  have  just 
said,  it  is  not  an  effect.     It  is  to  be  observed,  however, 
that  sin  is  not  self- existent ;  for  it  is  absolutely  dependent 
on  the  power  of  the  Deity,  and  universally  consists  in 
the  agreement    of  the  finite  mind,  with  the  prohibited 
term  oi  his  twofold  power.     There  never  was,  notwith- 
standing this,  any  original  necessity,  neither  natural  nor 
moral,  of  the  existence  of  sin.     That   there   never  was 
any  previous    natural  necessity,  is  evident.      Because 
there  was,  from  all  eternity,  till  the  very  time  of  sin's 
actually  existing,  a  perfect  balance  of  power,  impl}ing 
on  each  side,  an  equal  possibility,  and  this  state  of  things 
was  inconsistent  with  natural  necessity.     It  is  also  evi- 
dent, that    there  never   was  any  moral  necessity  of  the 
cxi-tcnce  of  sin.    For  it  was  absolutely  impossible,  that  it 
should  ever  exist  in  a  lawful  manner,  or  according  to  tJ^ 
moral  law.      Fhe    Deity,  by  the  exertion  of    his    owm 
power,  produces  every  effect,  that  ever  exists  throughout 
tlu  \vhole  of  the  mutable  system;  including  every  par- 
ticle of  niLitier,  every    motion,    every   perception,  and 
every  volition  ;  but   he  never  produces  sin.     He  is  the 
\miversal  cuuse  of  every  effect ;  and  therefore^  as  far  a^ 


iihap.  :ail.]  ON  THE  WILL.  555 

things  can  l>e  considered  as  being  both  causes  and  ef- 
fects, which  is  the  case  in  a  vast  variety  of  instances  he 
is  the  Supreme  Cause  of  all  causes.     But  he  is  not  the 
cause  of  any  thing  which  is  a  cau^e  only,  and  not  an  ef-^ 
feet;  and  therefore,  Jie  is   not  the  cause  of  sin.     But 
though  there  is  no  reason  whatever  for  the  existence  of 
moral  evil ;  yet  there  is,  on  the  contrary,  the  highest,  most 
fit,  and  proper  moral  reason,  or  final  cause,  for  the  exist- 
ence of  that  kind  of  action,  in  finite  free  agents,  which 
IS  denominated  moral  good.     For  this  is,  in  its  own  na- 
ture, universally  calculated  to  answer  the  greatest,  most 
excellent,  and  valuable  end  ;  consisting  in  a  conformilv 
to  the  Deity,  who  is  the  infinite,  immutable,  and  eter- 
nal standard  of  all  perfection* 


CHAPTER  XIIL 


ON  THE  WILL  ;  TOGETHER  WITH  THE  NATURE  AND  USE 
OF  MOTIVES. 

Jc^  INCE  that  balance  of  power,  with  which  the  Deity  has 
always  been  invested,  universally  relates  not  to  the  pre» 
sent,  nor  the  past,  but  to  the  future  ;  hence  it  is,  that  the 
term,  will,  is  so  frequently  used,  with  respect  to  the 
soul,  as  it  relates  to  moral  action.  This  term  is  properly 
an  auxiliary  verb,  introduced  for  the  purpose  of  express- 
ing what  relates  to  future  time.  As  with  respect  to  the 
present,  we  use  the  term,  is;  and  with  respect  to  i\\tpasf^ 
the  term,  was^  or  has  been;  so,  with  respect  to  the  fu- 
ture, we  use  the  term,  will.  The  mind  or  soul,  while 
it  is  in  a,  state  of  freedom  or  liberty  ;  that  is,  as  long  as 
there  i;?,  in  the  hand  of  the  Deity,  a  balance  of  potver^ 


5^'§  CN  THE  WILL.  {Part  Hi. 

with  respect  to  the  soul's  future  volition,  has,  in  distinc- 
tion from  every  thing  else,  a  peculiar  relation  to  the  fu- 
ture. This  beins:  the  case,  it  is  universally  true,  in  general. 
That  the  s  ml  w^ill,  without  any  particular  previous  ne- 
cessity,  agree  with  one  term  or  the  other  of  the  Deity's 
twofold  pow^er,  with  respect  to  volition*  That  is,itvv^iLL 
have  a  particular  consent  or  dissent,   with  respect  to  its 
own  volition.      And  therefore,  the  Deity  will,  by  the 
exertion  of  his  own  power,  so  turn  the  scale  as  to  pro- 
duce  or  prevent  the  volition  itself.     That  is,  when  the 
finite  mind  comes  to  an  actual  agreement  with  either  side 
of  that  balance  of  power,  which  the  Deity  has  eternally 
possessed,  and  which  he  still  continues  to  hold,  with  re- 
spect to  the  finite  mind's  future  volition  ;  then  the  Deity 
himself,  by  his  exertion,  will  accordingly  introduce,  oa 
one  side  or  the  other,  a  particular  necessity,  with  regard 
to  that  future  volition,  respecting  which  there  is  now  no 
particular  necessity,  on  either  side.  And  the  reason,  why 
there  is  not  now  any  particular  necessity,  is,  because  the 
Peity  now  holds  a  balance  of  power,  and  thereby  leaves 
the  finite  mind  in  a  state  of  perfect  freedom,  with  respect 
to  its  own  future  volition.     Hence  it  is  evident ;  that  the 
mind,  as  long  as  it  continues  to  be  free,  has,  in  distinc- 
tion  from  every  thing  else  whatever,  a  peculiar  relation 
to  futurity.     Of  the  mind  or  soul,  therefore,   as  long  as 
it  continues  in  a  state  of  freedom,  according  to  what  has 
been  explained,  it  may  be  said,  in  a  different  sense  from 
what  can  be  said  of  any  thing  else,  that  relates  to  futuri- 

ty,  that  it  has  A  will,  that  is,  a  free  will a  will, 

which  is  FREE  from  all  necessity.  For,  by  putting  the 
principal  verb  [agree]  in  the  infinitive  mode,  the  auxiliary 
verb  [will]  may  be  changed  to  a  noun,     Therefore,  in. 


Uup.  ^Ul'j 


ON  THE  WILL.  557 


AStead  of  saying,  That  the  soul  luill  agree  with  one  term 
of  the  Deity's  twofold  power,  relative  to  its  own  future 
volition,  it  may,  with  equal  propriety,  be  said,  That  it  has 
A  WILL  to  agree,  &c.      It  may,  indeed,  in  some  sense, 
be  said,  that  other  things,  that  relate  to  futurity,  hc.ve  ^ 
will.     Thus  ;  any  one  may  say,  That  the  Sun  tvill  nsL^  ; 
or,  if    he  chuses  to   adopt   such  a  rnode  of  expression, 
Thar  the  Sun  has  a  will  to  rise  ;  and  so  in  other  instances 
without  number.  But  then  it  must  be  observed  (and  the 
observation  is  of  infinitely  greater  importance  than  what 
may,  perhcips,  to  every  one,   immediately  api:>ear)  That 
there  is  not  any  thing  in  particular,  except  the  soul,  that 
has  any  will  bqt  only  what  is  attended  with  actual  or  con- 
ditional  nccessitv.  But  the  soul,  while  there  continues  to 
be,  in  the  hand  of  the  Deity,  a  balance  of  power,  rela- 
tive to  its  future  volition,  has  a  will,  which  is  intirely 
free  from  necessity    L  may  be  seen,  from  what  has  been 
said,  wherein  universally  consists  the  will,  that  belongs 
to  the  soul.     As  long  as  tlip  Deity  continues  to  hold  a 
balcince  of  power,   relative  to  the  sovU's  future  volition ; 
so  long  it  will  continue  to  be  true,  That  it  wiU  agree,  in 
some  future  time,  with  one  term  of  the  Deity's  twofold 
power ;    or,  which  is  exacdy  the  same,   it  will  be  true, 
That  it  has  a  will  to  agree,  &c.  This,  therefore,  is  the 
real,  the  only  will,  which  the  soul,  as  a  moral  asjent, 
does  or  ever  can  possess.     And  this  will  is  of  innnite 
importance.     For,  at  the  moment,  whenever  it  ceases  to 
have  any  will  of  this  kind,  then  it  will  no  longer  have 
any  balance  of  power,  relative  to  any  part  of  futurity. 
The  scale,  therefore,  will  be  irreversibly  turned ,  and  so 
turned,  as  to  instantly  plunge  tliQ  soul  into  a  state  of  irre- 
trievable and  endless  misery.     But  as  long  as  the  Deity 


558  ON  THE  WILL.^  [pMt  liL 

actuallv  continues  to  retain  the  balance,  relative  to  any 
future  volition,  it  will  continue  to  be  true,  that  it  will 
agree  with  one  term,  and  also  true,  that  it  can  agree  with 
the  other.  And,  therefore,  as  lon^  as  it  continues  to  be  in 
a  state  of  liberty,  it  can  do,  what  never  will,  in  fact^ 
be  done. 

Hence  it  is  evident,  that  the  Deity  can,  by  the  exer- 
tion of  his  own  power,  produce  all  effects,  in  the  materi- 
al and  mental  system,  including  matter  and  motion;  per- 
ception and  volition  ;  and  yet  leave  finite  moral  agents 
in  a  state  of  perfect  freedom  or  liberty.  It  is  also  evi- 
dent, that  finite  free  agents  are  absolutely  and  intirely  de- 
per.dent  on  the  power  of  the  Deity  for  all  their  actions. 
For  it  is  in  the  agreement  of  the  finite  mind  with  one 
term  of  the  Deity's  twofold  power ^  that  every  moral  ac- 
tion of  any  finite  agent  wholly  consists.  Though  it  is  the 
Deity  hiinself,  who,  by  the  exertion  of  his  own  power, 
produces  every  volition,  that  ever  exists,  with  rtrspect  to 
the  finite  mind  ;  yet  he  never  produces  this  kind  of  effect, 
without  the  particular  free  consent  of  the  mind  itself,  to 
which  the  effect  has  a  peculiar  relation.  .-We  call  it  "  free 
consent,"  because  it  never  is,  in  any  case  whatever,  the 
consequence  of  any  previous  necessity.  If  it  should  be 
inquired,  Whether  there  is  any  distinction  between  co72- 
sent  and  choke  ?  We  answer :  That  there  is  a  perfect  dis- 
tinction. For  choice  or  preference  universally  consists  in 
perception;  but  consent  consists  in  the  agreement  of 
the  mind  itself  with  the  possibility  of  volition.  There 
is  a  perfect  distinction  between  perception  of  every  kind 
and  MENTAL  agreement.  Perception  is  that  kind  of 
existence,  which  attends  the  mind ;  but  it  is  not  the 
mind  itself,  neither  is  it  any  modificaticpi  or  actkii\  of  the 


<;tap.  XIII]  ON  TttE  WILL.  559. 

mind.  All  perception  is  properly  the  effect  of  some 
cause,  which  is  perfectly  distinct  from  the  mind  ;  and  it 
is  always  the  consequence  of  some  previous  necessity. 
But  mental  agreement,  whether  it  consists  in  consent  or 
dissent,  is  the  agreement  of  the  mijid  itself  with  that  pos- 
sibility, which  has  a  peculiar  relation  to  volition.  In  this 
agreement  all  the  action  or  activity  of  the  mind 
properly  consists.  Mental  agreement  is  not  the  conse- 
quence of  any  previous  necessity  ;  i"ior  the  effect  of  any 
preceding  cause  ;  it  is,  however,  infinitely  far  from  being 
self-existent ;  for  it  is  absolutely  dependent  on  that  two- 
fold power,  with  which  the  Deity  has,  from  all  eternity, 
been  invested.  But  this  balance  of  power,  though  it  is 
the  whole,  and  the  only  foundation  of  all  mental  agree- 
ment, yet  is  not,  in  the  least  degree,  the  necessitating 
cause.  For  just  as  far  as  a  balance  of  power  is  retained 
in  the  hand  of  the  Deity,  all  necessity  is,  from  the  very 
nature  of  the  case,  intirely  excluded,  and  will  not  be  in- 
troduced till  the  Supreme,  Universal  Agent  sees  fit  to 
turn  the  scale. 

Having  taken  notice  of  the  distinction  between  mental 
agreement  and  perception,  it  may  now  be  observed,  that 
volition  is  perfectly  distinct  from  them  both.  For  that 
does  not  consist  in  perception  of  any  kind ;  not  even  in 
choice  or  preference  ;  but  it  universally  consists  in  tlie 
SEPARATION  of  OTW  kind  of  perception  from  its  real 
OBJECT,  And  that,  which  is  capable  of  being  thus  se* 
parated,  we  have  already  distinguished  from  all  others, 
by  adopting  the  term,  volitive  perception,  for  the  purpose 
of  expressing  it :  and  this  is  intirely  distinct  from  prefe- 
rence or  ch()ice.  Hence  it  is  evident,  that  perception, 
menial  agreement^  and  volition^  are  all  perfectly  dbtinct 


5^0  ON  THE  NATURE  AND  Li'''*rt  il^". 

from  each  other.  That  kind  of  mental  agreement,  which 
\vc  call  CONSENT, and' which  consists  in  the  agreement 
of  the  MIND  with  the  posslhility  o^  volition,  is  universally 
the  antecedent,  of  which  volition  itself  is  the  necessary 
and  immediate  consequence,  and  is  that,  without  which 
volition  will  never  be  introduced.  For,  diough  the  Deity 
himself,  \>y  the  exertion  of  his  own  power,  produces 
every  volition,  yet  he  never  does  this  wiihout  the  free 
c 'NSENT  of  the  individual  mind,  to  which  the  volition 
belongs.  For  consent  is  the  cause^  of  which  volition  is 
the  effect :  but  the  Deity  never  produces  any  effect  witJi- 
out  a  cause. 

We  have  shown  that  the  Deity  is  invested  u  ith  a  two- 
fold  power,  relative  to  all  the  future  volitions,  that  can  be«^ 
lon^  to  any  finiie  mind.  Hence  the  inind  itself  is  natu- 
rally  in  a  state  of  liberty,  to  make  an  agreement  with 
either  term  of  that  twofold  power,  with  which  the  Deity 
is  invested,  and  which  implies,  on  each  side,  an  equal' 
possibility.  We  have  also  shown,  that  in  the  finite  mind's 
ACTUALLY  AGREEING  wuh  either  term  of  this  twofold 
power,  all  its  moral  action  universtUly  consists.  That 
kind  of  mental  agreement,  which  co  'sists  in  the  finite 
mind's  taking  that  term,  which  implies  a  possibility  of 
vohtion's  beii  g  present,  wc  have  denominattd  consent. 
We  shall  now  proceed  to  make  some  observations,  re- 
specting the  rule,  according  to  which  the  mind  gives 
its  CONSENT  to  the  introduction  of  volition.  This  rule 
is  the  same  as  what  is  called  tfiotive  or  choice. 

The  term,  motive,  is  used  in  different  senses.  It  is 
sometimes  used  to  denote  the  object  of  choice ;  and  some- 
times  to  denote  cJw^ce  ov preference  itself.  Motive,  when 
it  is  considered  as  being  the  object,  is  the  cause,  of  which 


5hap.  XIII]  OSE  OF  MOTIVES.  561 

choice  is  the  effect.  Therefore,  whenever  motive  is  con- 
sidered as  being  distinct  from  choice  ;  then  choice,  or 
preference  (which  are  synonymous  terms)  is  the  re.;l  ef- 
Ject^  of  which  motive  is  the  proper  cause.  And,  in  tlas 
sense,  we  shall  use  the  term,  motive.  Motives  are  of  an 
influential  nature,  and  therefore  may,  in  a  greater  or  less 
degree,  be  said  to  be  weak  or  strong.  Choice  is  that 
kind  of  perception,  which  is  agreeable  or  pleasing  to  the 
mind,  and  is  an  effect,  which  always  has  some  motive  for 
its  cause.  Motive  and  choice  stand  related,  as  cause  and 
effect.  Motive,  therefore,  is  essential  to  choice  or  pre- 
ference, and  is  that,  without  which,  choice  or  preference 
canno.t  exist ;  but  volition,  and  consent,  which  is  the  cause 
of  volition,  are  each  of  them  perfectly  distinct  from  mo- 
tive and  from  choice.  For  choice  is  a  peculiar  kind  of 
perception,  consisting  in  that  internal  effect,  which  al- 
ways has  motive,  which  is  something  intirely  extrinsiek 
to  the  mind,  for  its  cause.  But  consent  consists  in  the 
agreement  of  the  mind  with  the  possibility  of  volition.... 
Consent,  therefore,  is  not  the  same  as  motive  nor  choice  ; 
neither  does  it  consist  in  the  mind  itself,  absolutely  con- 
sideredj  nor  in  the  relation  of  the  mind  to  perception  ; 
but  it  universally  consists,  as  we  have  said,  in  the  agiee- 
nient  of  the  mind  with  the  possibility  of  its  own  volition  : 
which  agieement  is  not  the  consequence  of  any  previous 
necessity ;  but  is  the  real  and  only  proper  antecedent,  of 
tvhich  volition  is  the  necessary  consequence.  Volition 
does  not  consist  in  perception  itself,  but  in  the  separation 
of  volitive  perception  from  its  real  object.  And  this  ]ie- 
culiar  kind  of  separation,  called  volition^  is  i\\<  n-  cessary 
effect  or  consequence  oi'  consett :  wliich  consent  thou^^h 
it  universally  presupposes  a  balance  of  power,  in  ibe 

Y  3 


562  OK  TrtE  NATURE  AND  iPinritlt. 

hand  of  the  Deity,  yet  is  never  the  effect  or  consequence 
of  any  previous  necessitating  cause. 

The  way  is  now  prepared  for  the  exhibition  of  a  dis- 
tinct view  of  the  nature  and  use  of  motives,  so  far  as  they 
have  any  relation  to  the  mental  system.  Consent  is  al- 
ways attended  with  choice  or  preference,  which  is  pro- 
duced by  some  motive.  And  since  choice  is  always  an^ 
effect,  which  corresponds,  or  agrees,  with  some  motw€y 
as  its  cause,  it  is  not  of  any  essential  importance,  which 
of  the  two  terms  are  used.  It  may  be  said,  then,  that 
motive  or  choice  is  the  rule,  according  to  which  the 
mind  always  acts,  whenever  it  gives  its  consent  to  the  in- 
troduction of  volition.  It  must  be  observed,  however, 
that  though  the  mind,  whenever  it  does  act,  in  giving  its 
consent  to  the  introduction  of  volition,  by  agreeing  with 
the  possibility  of  it,  always  acts  according  to  some  rule, 
consisting  in  choice  or  motive,  of  a  superiour  or  inferiour 
kind  ;  yet  it  is  very  far  from  being  the  case,  that  the 
mind,  when  a  rule  of  action  is  set  before  it,  always  act^ 
in  conformity  to  the  rule,  which  is  thus*  presented  to  its 
view.  Motive  or  choice  is  never  the  necessitating  cause 
of  consent,  any  more  than  a  book  is  the  cause  of  a  per- 
son's reading ;  or  a  road,  that  leads  to  some  distant  place^ 
the  cause  of  his  .travelling.  If  a  person  is  presented  with 
a  book,  he  can  either  read,  or  forbear  to  read.  Or  if  a 
road  is  laid  open  before  him,  he  can  travel,  or  forbear  to 
travel.  If  he  has  actually  begun  a  journey,  he  can  con- 
tinue to  pursue,  or  desist  from  pursuing  it.  He  can  fol- 
low the  direct  road,  or  turn  aside  into  devious  paths.  So 
the  mind,  wh^-n  any  motive  is  presented,  can  give  its  con- 
sent or  (lissei.t,  with  rrsj)eci  to  the  iniruduction  of  voli- 
tion.    For  though  choice,  as  far  as  it  exists,  with  rela- 


Chap.^III.]  USE  OF  MOTIVES.  56S 

tion  to  the  finite  mind,  is  always  an  effect,  which  is  intro. 
duced  by  previous  necessity  ;  yet  this  is  never  the  case, 
with  regard  to  consent,  consisting  in  that  mf^ntal  agree- 
ment, which  presupposes  a  balance  of  power,  implying  a 
twofold  possibility,  by  which  all  previous  necessity  is  in- 
tirely  excluded.  Between  mental  agreement  and  choice 
there  is,  as  we  have  observed,  a  perfect  dislinction.  For 
choice,  being  the  necessary  effect  of  some  motive,  as  its 
cause,  is  a  perception,  which  presents  itself  to  the  mind  ; 
but  consent  consists  in  the  agreement  of  the  mind  itself 
with  the  possibility  of  its  own  volition.  For  though 
the  mind,  whenever  it  actually  gives  its  consent  to  the  in- 
troduction of  volition,  always  conducts,  in  thus  doing,  ac- 
cording to  rules  of  some  kind  or  other,  consisting  in  mo- 
tives, that  ultimately  lead  to  beneficial  or  hurtful  conse- 
quences ;  yet  it  is  not,  in  this  case,  subjected  to  any  ne- 
cessitating influence,  from  the  rules,  which  it  follows ;  any 
more  than  a  person,  who,  when  he  reads,  has  some  book 
for  his  guide ;  and  when  lie  travels,  pursues  some  path. 
It  is  to  be  considered,  however,  that,  as  there  is  a  great 
variety  of  books,  some  of  which  are  useful,  and  others 
prejudicial ;  and  likewise,  a  great  variety  of  paths,  some 
leading  to  safety  and  happiness,  others  to  danger  and  mi- 
sery ;  so  there  is  a  multiplicity  of  rules  or  motives  pre- 
sented  to  the  mind,.  And  it  may  justly  give  occasion  for 
the  deepest  regret,  that  the  mind,  when  the  infinitely 
bountiful  Author  of  all  good,  by  retaining  a  balance  of 
power,  relative  to  its  future  volition,  has  rendered  it  ca- 
pable of  regulatmg  its  consent^  according  to  the  most  im- 
portant rules,  consisting  in  what  may  properly  be  termed 
the  highest  motives^  should,  notwithstanding,  descend  so 
W.  as  to  follow  the  direction  of  those,  which  are  conti-. 


561,  ON  THE  NATURE,  &C.  [Part  ly. 

niKilly  leading  it  on  to  consequences  of  the  most  destruc- 
tive nature.     Sii^ce  the  mind,  in  the  various  mstances  of 
its  acuialiv  consenting  to  tl  e  introduction  of  volition,  aU 
Avri\s  has  in  view  some  motive,  as  a  rule  oi  direction,  it 
is,  therefore,  a  consideration  of  the  most  interesting  na- 
ture, that  it  should,  widi  the  most  cautious  vigilance,  audi  - 
persevering  assiduity,  improve  the  most  valuable  motives^ 
\\'i[\\  which  it   is  already  furnished,  or  is  capable  of  ob- 
tairiino-.     For  if  it  passes  heedlessly  along,  under  the  de- 
ceiiful  guidance  of  motives  of  the  lowest  order;  or  such 
as  arise  only  from  obj.^cts  of  sense,  and  which  extend  not 
beyond  the  narrow  limits  of  the  present  transitory  scene^ 
the  lime  is  very  short,  in  which  the  Supreme   Omnipo- 
tent Agent  will  continue  to  retain,  relative  to  the  soul'st 
future  volition,  that  balance  of  power,  on  which  the  whole 
life  of  the  soul  itself  intirely  depends.     For  the  soul,  ha- 
ving the  scale,  that  relates  to  endless  futurity,  so  turned, 
as  to  imply  the  final  loss  of  all  liberty,  and  consequently ^ 
to  leave  remaining  no  possibility  of  volition  nor  positive 
perception,  will  be,  at  once,  involved  in  a  most  tremen- 
dous  state  of  irrecoverable  ruin.     But,  on  the  contrary, 
inconceivably  different  will  be  the  happy  condition  of 
those,  who,  by  special  volition,  consisting  in  the  exercise 
of  practical  faith,  have  been  really  united  to  the  glorious 
and  adorable  Mediator.     For  all,  of  this  description,  wil} 
have,  in  the  hand  of  him,  who  is  clothed  with  Omnipo- 
tence, the  unalterable  security  of  a  balance  of  power,  re- 
lative to  a  series  of  volitions,  extending  through  endless 
duration.     Which  volitions  will,  by  the  exertion  of  di- 
vine power,   be  successively   introduced,  with'theyr^^ 
consent  of  the  mind,  regulated  by  the  direction  of  mo- 
tives perfectly  pure,  superlatively  excellent,  noble,  and 


^hap.  XIV.]  PRELIMINARY  REMARKS,  S^c.  565 

.sublime.  Those,  therefore,  who  are  in  this  most  desira- 
ble  stale,  will  for  ever  er^joy  all  true  liberty,  to  the  great- 
est possible  extent,  and  in  the  highest  degree.  And  what 
y^iW  render  their  liberty  absolutely  complete,  and  give  it 
the  indelible  stamp  of  infinite,  unchangeable  value,  will 

-be  the  utter  impossibility  of  their  sinnitig O  3^e  happy 

.souls  !  "If  the  Son  shall  make  you  free,  ye  shall  be  free 
tadeed."  (^John  viii.  36.) 


CHAPTER  XIV. 

40N  THE  NA.TURE  AND  CONSEQUENCF.S  OF  COMMON  AND 
SPECIAL  VOLITION. 

J  lAVING  taken  a  view  of  liberty  and  moral  agency, 
and  considered  (he  nature  and  use  of  motives,  we  shall 
now  proceed  to  the  consideration  ot  volition,  the  ge- 
neral nature  of  which,  as  consisting  in  the  separation  of 
some  perception  from  its  real  object,  has  already  been 
incidentaljy  mentioned.  It  remains  now  to  be  observed, 
That  there  are  two  very  distinct  kinds  of  voliion  ;  viz. 
common  and  special.  But  before  we  proceed  to  take  a 
direct  view  of  this  distinction,  it  may  be  proper  to  intro- 
duce some  preliminary  remarks, 

The  object  of  volition  is  always  the  very  same,  as  the 
real  object  of  volitive  perception.  Voiitive  perception 
(so  called  because.it  has  a  peculiar  relation  to  vohti  >n) 
consists  in  that  kind  of  perception,  that  corresponds  to 
any  real  object,  which  is  of  such  a  nature,  as  to  ddmit 
of  the  separation  of  the  correspondent  perception  i'vi^m. 
the  object  itself.  Here,  then,  there  are  two  distinct 
things.     First;  a /e^n (^^^zon  corresponding  to  some  real 


.566  PRELIMINARY  REMARKS  t^^rt  III, 

object  from  which  the  perception  can  be  separated.... p 
Secondly  ;  the  actual  separation  of  the  perception  itself 
from  its  real  object.  The  fi^'st  of  these  is  what  we  call 
volffive  perception,  and  the  other  volition.  Here  let  it  be 
piirticularly  observed  ;  that  though  volition  can  never  be 
of  any  greater  extent  than  volitive  jx:rception ;  yet  voli- 
tive  perception  may  be,  and  in  numerous  instances,  ac- 
tually is,  more  extensive  than  volition.  For  the  latter 
universally  presupposes  the  former;  but  the  former, 
simply  considered,  does  not  infer  the  latter.  Hence  it 
is  often  the  case,  that  volitive  perception  becomes  actual- 
ly present,  without  being  succeeded  by  volition  ;  but  VO' 
lition  never  becomes  actually  present,  without  being  im- 
mediately preceded  by  volitive  perception.  The  reason 
is,  because,  not  only  volitive  perception,  but  also  con- 
sent, are  both  of  them  essentially  prerequisite  to  the  ac- 
tual existence  of  volition.  For  the  Deity,  the  Supreme 
Universal  Agent,  who,  by  the  exertion  of  his  own  pow- 
er, produces  every  effect,  never  introduces  volition,  re- 
lative to  any  finite  mind,  without  the  previous y/*(?^  con-, 
jsenty  of  the  mind  itseb'',  to  its  introduction.  Therefore, 
if  any  volitive  perception,  or  even  choice  or  preference, 
resulting  from  any  motive  whatever,  should,  at  any  time, 
be  actually  present,,  it  will  not  follow,  merely  from  this 
that  volition  will  be  the  consequence.  For  consent,  as  we 
have  just  observed,  must  always  be  brought  into  th(^  ac- 
count, as  being  essentially  prerequisite  to  volition.  There- 
fore, the  Deity,  who  regards  every  thing  as  being  exactly 
what  it  is,  always  does,  whenever  he  exerts  his  power  for  the 
prtKluction  of  volition,  have  a  regard  to  the  consent  of  the 
individual  mind,  to  which  the  volition  has  a  peculiar  rela- 
tion.    And  that  he  never  will  produce  any  volition,  with? 


C%&p  XIY3  ON  VOLITION.  56? 

out  a  previous  consent  of  the  mind,  will  be  evident  to  au\* 
one,  who  duly  considers  the  following  principles. 

1.  There  is,  and  always  has  been,  in  the  hand  of  the 
Deity,  a  balance  of  power,  relative  to  every  future  voli- 
tion, that  ever  can  be  present,  in  any  future  time,  except* 
the  time  immediately  succeeding  tlie  present.  For,  the 
want  of  such  a  balance  of  power,  universally  implies 
the  want  of  a  possibility  of  all  future  volition. 

2.  There  is  an  absolute  general  necessit}^  that  the  fi- 
nite mind,  having  been  once  actually  introduced  into 
existence,  should  give  its  actual  consent  or  dissent,  re- 
specting the  introduction  of  its  own  volition,  by  agreeing 
with  the  possibility  of  its  being  introduced,  or  by  agree- 
ing with  the  possibility  in  the  opposite  scale.  The  Dei- 
ty, as  long  as  he  actually  retains  a  balance  of  power,  rela- 
tive  to  future  volition,  leaves  the  individual  mind,  to 
which  the  volition  belongs,  perfectly  free  to  take  eidier 
side,  without  subjecting  it  to  any,  even  the  least  degree 
of  necessity,  respecting  which  side,  in  particular,  ie 
shall  actually  take.  He  does,  hoivever,  absolutely  re-^ 
quire,  in  general,  that  it  should  take  one  side  or  the 
other.     Hence  it  follows  : 

3.  That  if  it  should  not  agree  with  the  possibility  of 
volition's  being  introduced  ;  then  it  will  agree  with  the 
possibility  on  the  opposite  side  ;  and  then  the  Deity  will 
not  introduce  the  volition.  Therefore,  it  follow^s  univer- 
sally, that  the  Deity  never  will  introduce  any  volition 
without  the  previous  consent  of  the  mind^  Hence  we 
may  have  universal  and  absolute  certainty,  with  regard  to 
what  the  Deity  will  do,  and  what  he  will  not  do,  respect- 
ing the  introduction  of  volition.  For  according  to  the^ 
previous  free  consent  ot  the  individual  mind,  to  rvhich 


568  •  ON  COMMON  VOLITION.  [Part  UL 

the  volition  belono;s,  he  will  introduce  the  volition ;  bui 
he  will  not  introduce  it  without  such  consent.  Con- 
sequently ;  we  may  know,  \\  it!)  full  iissurance,  what 
we  have  to  depend  on,  with  reeard  to  the  conduct  of 
the  Supreme  Agent,  in  his  dealings  with  us.  He  has 
our  eternal  destinies,  absolutely  in  his  own  hand.  To 
h'm  all  power  belongs,  and  he  is  the  Universal  Cause  of 
every  effect.  With  our  consent  he  will,  by  the  exer- 
tion of  his  own  power,  produce  in  us  su  ch  volitions,  as- 
are  essentially  requisite,  in  order  to  infallibly  secure  the 
Jife  of  our  souls,  and  make  us  completely  happy,  in  the 
endlf  ss  enjoyment  of  himself.  But  if  we  will  take  the 
op[»osite  side,  and  persist  in  refusing  to  give  our  consent 
to  his  introducing  such  prerequisite  volitions,  as  are  ab- 
solutely necessary,  in  order  to  our  final  welfare  ;  then  he 
will  shortly  turn  the  scale  against  us,  in  such  a  manner, 
as  to  leave  no  possibility  of  our  having  any  happify- 
ing  connexion  witn  him.  nor  of  his  ever  extending  t(  us 
any  favourable  regard.  Hence  we  may  see  what  infinitely 
important  consequences  depend  on  our  consent,  or  dis- 
sent, with  respect  to  the  introduction., of  volition. 

We  shall  now  proceed  to  consider  the  two  distinct 
kinds  of  volition,  viz.  common  and  special,  which  have 
already  been  mentioned,  Coujmon  volition  always  hag^ 
for  its  object,  that  kind  of  existence,  which  is  called  VO' 
liintary  motion  ;  which  kind  of  motion  is  not  capable  of 
being  communicated  to  any  part  of  matter,  but  only  the 
sensorial  extremity  of  the  nerves  oi  a:)  ani-nal  body.  It 
is  by  common  volition,  that  this  kind  of  m  tion  is  trans- 
mitted from  the  I'utare  to  the  present ;  and  being  thus 
trunsmitt<d,  is  communicated  to  the  extremity  of  he 
nerves ;  and  then  it  is,  by  a  mechanical  operation  trans* 
ferrcd,  in  an  external  dircgiion,  to  different  pans  of  the 


G^ap.  jriV.3  ON  COMMON  VOLITIONw  »  569 

body.,  and  from  thence,  to  all  those  surrounding  objects, 
wi'h  which  the  moving  parts  of  the  body  are  immedi- 
ately connected.  All  voluntary  motion,  in  the  first  be- 
ginning of  it,  is  perfectly  inunechanical ;  not  originatini^ 
in  any  present  motion,  that  aciuilly  exists,  in  any  part  of 
the  material  s\  stem ;  but  it  flows  directly  from  the  fu- 
ture, that  inexhaustible  fountain  of  pos«;ible  existence. 
We  have  called  the  future  an  inexhaustible  ibuntain  ;  be- 
cause the  Dciry,  being  invested  with  Omnipotence:,  has 
all  power  ;  and  that,  which,  when  considered  as  being  in 
his  hand^  is  called  power^  is,  when  considered  with  re- 
spect to  particuhit  existence^  the  same  as  possibility.  \nd 
possibility,  in  its  relation  to  existence,  is  not  confined  to 
piesent  objects,  but  has  a  real  relation  to  the  future,  as 
well  as  the  present.  Hence  results  a  distinction  between 
actual  and  possible  existence.  For  though  all  actual  ex- 
istence is  possible  ;  yet  all  possible  existence  is  not  actu- 
al. Because  actual  existence  includes  only  what  is  pre* 
sent  ;  but  possible  existence  includes  not  only  that  which 
is  present,  but  also,  that  which  extends  forward  through 
endless  futurity.  Therefore,  the  Deity  has,  in  his  own 
power,  all  at  once,  that  is,  in  the  present  time,  not  only 
all  the  actual  existence,  which  immensity  contains,  but 
likewise  all  the  possible  existence,  which  is  contained  in  a 
whole  eternity.  Hence  he  can  transmit,  from  the  future 
to  the  present,  new  existence,  and  change  of  existence, 
in  endless  succession,  and  infinite  variety.  Of  what  in- 
conceivable importance,  then,  it  is,  that  the  eterrjal  sei  ies 
of  effects,  rt suiting  from  the  exertions  of  his  power, 
should,  with  respect  to  us,  be  on  the  favourable  sidt  ! 
And,  that  this  may  be  the  case,  we  must  tike  the  right 

side  of  his  pvwer  ;  or,  which  is  the  sam.c  thing,  we  must 

Z  9 


570  ON  COMMON  VOLITION.  [Part  IB, 

form  ^iH  our  )nentcU  agreciiuiits  according;'  to  his  direc* 
lion.  We  have  c.bstivtxi :  That  there  is  a  distmction  be- 
tween possible  and  actual  existence.  This  remark,  ho\r- 
ever,  has  a  particular  reference  to  the  system  of  mutable 
existence.  For,  with  respect  to  the  immutable  system 
of  ii-fmite  perfection,  the  remark  will  not  apply.  Because 
in  that  "lorious  system,  which  essentially  belongs  to  the 
Deity,  and  is  peculiarly  his  own,  all  possible  existence  is 
perfectly  coincident  with  actiiaL  He,  therefore,  now  ac 
tually  possesses,  and  will  for  ever  unchangeably  possess, 
the  whole  absolute  sum  of  all  possible  good,  that  immen- 
sity  and  eternity  contain  :  and  all  this,  with  respect  to- 
him,  is  infallibly  secure. 

Voluntary  motion,  in  its  origin,  is,  as  we  have  said^ 
perfectly  immechanical.  And  this  is  also  the  case,  with 
respect  to  all  natural  motion,  or  the  motion  of  such  re- 
volving bodies  as  compose  a  planetary  system.  For  nei- 
thcr  of  these  two  species  of  motion  is  produced  by  an}"^ 
kind  of  impulse,  as  all  mechaniad  motions  are.  Both 
natural  and  voluntary  mction  are  derived  immediately 
from  the  future.  Their  respective  causes,  however,  are 
perfectly  distinct.  For  the  cause  of  natural  motion,  ac- 
cordirg  to  what  has  been  particularly  showni,  in  a  prece- 
ding part  of  this  work,  is  matter  ;  but  the  cause  of  vo- 
lur'ti.iy  motion  i^  coriunon  vol<t<on.  As  a  prerequisite  td 
thih  kind  of  vrjliTion,  there  nlu^t  be  a  volitive  perception, 
cov-is'inir  in  an  idea  of  ihe  nK)lion,  which  is  to  be  intro- 
c](  (  .  'ilKn.  ii)  Ik  separation  of  this  idea  from  its  real 
of  ?<c/.  tin  volition  itself  eoisisis.  'I'he  real  object  of  the 
id'  ,  in  thiscas( .  iNncf  vctwil  but  it  is  possible,  existence  ; 
C(i' 'Sting  i»>  a  certain  d<grcA  ^.f  mot.o!;,  w'hich  is  to  be- 
tranbmiiicd  from  the  lutuie   to  the  present.      In  order^. 


Oiap.  XIV  3  ON  COMMON  VOLITION.  571 

th'.'refore,  to  have  a  proper  understanding  of  this  subj.:ct, 
and  a  clear  view  of  what  it  is,  thai  renders  common  voli. 
tion  t  fficacious,  the  following  general  principle  must  be 
considered  with  special  attention,  and  the  trudi  of  it  ad- 
mined  and  retained.  The  principle  is  this.  Ail  existence, 
respecting  which  there  is  a  possibilty  oi  i.'s  being  pre- 
seat,  is  either  actually  present  or  future.  Here,  then,  we 
\have  an  alternative  proposed,  which  is  of  such  a  nature, 
that  if  we  reject   one  side,  we  must  unavoidably  admit 
the  other.   If,  therefore,  with  regard  to  any  existence,  re- 
spectijig  which  there  is  a  possil'ility  of  itr^  being  present, 
it  should   h^  denied,  that  it  is  actually  present ;  then  it 
must  be  admitted,  that- it  \^  future.     Consequently,  if  it 
ihould  be  denied,  that  it  is  future  ;  then  it  must  be  ad- 
nitted,  that  it  is  present.  That  voluntary  motion,  is  some- 
hing,  respecting  which  there  is  a  possibility  of  its  being 
)resent,  is  too  plain  to  admit  a  doubt.  For  we  have  seen, 
md  felt,  the  invincible   evidence  of  this  truth,  in  more 
ban  ten  thousand  instances.   But  if  there  is  any  one,  who, 
ii  pretence  or  reality,  is  doubtful  with  regard  to  its  being 
tue,  that  there  is  a  possibility  of  \ '.luntary  motion's  be- 
hg  present,  he  must  be  given  over,  as  being  in  a  hope- 
less condition  ;  or  dealt  with,  as  the  physician  would  deal 
vith  a  patient,  exhibiting  the  symptoms  of  an  ini  luable 
disease. 

The  preparatory  observations,  that  have  been  made,  are 
sufficient  to  open  the  way  to  give  a  distinct  view  of  the 
subject,  now  under  consideration ;  or  to  show  wherein 
consists  the  nature,  and  whence  results  the  efficacy,  of. 
common  volition,  or  that,  by  which  voluntary  motion  is 
produced.     Let  it,  then„  be  observed  : 


572  O?^  COMMON  VOLIT-TON,  [Part  1I|. 

First ;  that  all  volition,  whe  tin  r  common  or  special,  iini. 
versally  consists  in  the  separaPon  of  volitive  perception 
from  its  real  object. 

Secondly  ;   that  it  is  the  universal  nature  of  all  volition 
to  produce  the  want  of  itt  object.     For.  since  there  is  a 
correspondence  or  agreem  nt  subsisting  between  volitive 
perception  and  its  real  object,  at  the  time  when  the  voli- 
tive perception  is  actually  present  ;  therefore,   when  the 
Yolitive  perception  comes  to  be  separated   from  its  real 
object,  then,  because  an  equal  will  bt  separated  from  its 
equjl,  nothing  will  remain.  Thus  ;  let  m  be  the  real  Oobject 
of  volitive  perception  ;  and  kt  the  perception,  that  agrecf 
with  m,  be  72.     Then  it  is  evident,  that  by  the  scparatior 
of  7?  from  in,  the  want   of  m  will  be  produced.      Fo 
sincL- 72=:;;2 ;  thereiore,  7n — 7/  =  0.     Hence  it  is  evident 
that  it  is  the  nature  of  all  volition,  because  it  consists  ii 
the  separation  of  volitive  perception  from  its  real  object 
to  produce  the  want  of  the  object  itself. 

Now  let  the  preceding  principles  be  applied  to  com 
mon  volition,  the  real  object  of  which  is  voluntary  mo 
tion  ;  and  the  volitivcr  perception,  which  correspends  to 
or  agrees  with,  this  real  object,  is  an  idea  of  voluntar; 
motion ;  it  is  an  idea,  for  instance,  of  the  motion  of  th^ 
bands  or  feet,  8^c.      Now  since  voluntary  motion  is  ai 
existence,  respecting  which  there  is  a  /jossibi/it?/ o[  hsbe^ 
ing  present ;  therefore,  it  is  either  actually  present  or  fu- 
ture.      Ijut,  previous  to  volition,  voluntary  motion  is  not 
actually  present.      It  is  evident,  therefore,  that,  previous 
to  volition,  voluntary  motion  is  future.     But  it  is  the  na- 
ture of  volition  to  produce  the  want  of  its  object.      As 
far,  therefore,  as  common  vohtion  is  admitted,  voluntary 
piotion  v^  ill  be  xvaniing  in  the  future.,  and  consequently 


Ciiap.  XIV.3  ON  COMMON  VOLITION.  573 

will  be  actually  present.  Hence  it  is  evident,  that  the  De- 
ity,  by  producini^,  according  to  the  previous  consent  of 
the  mind,  common  vohtion,  transmits  a  correspondent  de- 
gree of  vohmtary  motion,  from  die  future  to  the  present. 
Which  motion,  being  communicated  to  the  internal  ex- 
tremity of  the  nerves,  as  the  first  link  of  the  wonderiul 
chain,  is  then,  by  a  most  curious  mechanical  process, 
transferred  to  difterenl  parts  of  the  living  machine,  and 
from  thence  to  contiguous  objects,  in  the  external  sys- 
tem of  matter. 

The  preceding  observations,  being  considered  with 
-strict  and  impartial  attention,  will  open  to  view  an  exten- 
sive  prospect  of  the  reason  and  foundation  of  that  won- 
derful and  amcizing  intercourse,  which  is  continually  and 
mutually  carried  on,  between  the  material  and  the  mental 
system.  i  he  grand  instruments,  which  the  Supreme 
Agent,  the  Universal  Cause  of  all  effects,  uses  for  this 
purpose,  are  motion  and  percept' on.  That  endless  diver- 
sity of  particular  existences,  which  belong  to  the  great 
Jehovah's  universal  dominion,  are  not  considered  by  him 
as  being  mere  cyphers ;  neither  are  they  passed  by  un- 
noticed and  unreg-iided.  But  he,  who  always  views 
every  thing  as  it  is,  in  reality,  takes  a  most  exact  account 
of  them  all,  even  to  the  minutest  particular,  in  the  vari- 
ous exertions  of  his  power.  The  mind  can  give,  or  with- 
hold, its  consent,  relative  to  the  introduction  of  volition ; 
and  according  to  its  conduct,  in  this  respect,  thiiigs  uill 
take,  one  way  or  the  other,  a  very  different,  and  even  an 
infinitely  different,  turn.  If  we  consult  the  historical  re- 
cords of  former  ages,  or  take  a  view  of  the  present  state 
of  mankind,  and  the  world,  which  they  inhabit,  we  shall 
^e  presented  with  an  extensive  prospect  of  the  amazing 


S74  <)N  COMMON  VOLITION.  [Part  HI. 

revolutions,  tlat  have  bttn  produced,  and  are  still  taking 
place,  in  consv  q.jencc  of"  tliost  act<  oi"  the  niind,  which 
have  an  immediate  relation  to  conmion  volition.  Hence 
we  mav  see  the  surprising  count xion,  that  subsists,  and 
the  wondertul  inlcicouise,  which  is  mutually  carried  on, 
ixtwecn  the  two  distinct  w  >rlds  of  mind  and  matter. 

We  have  already  observed,  that  all  volition  consists  in 
the  separation  of  volitivc  perception  from  its  rt  al  object* 
and  that  it  is  the  nature  or  all  volition  to  produce  the 
7vant  of  its  object.  There  is,  as  we  hiive  said  before,  an 
essential  distinction  between  common  and  special  .voli- 
tion. The  object  of  the  foi  mer  is  future,  and  consists 
in  that  kind  of  possible  existence,  which  we  call  volun  ary 
motion  ;  but  the  object  of  the  latter  is  present,  .md  con- 
sists in  possibility  itself ,  ^\i:n  that  possibility,  which 
relates  to  the  eternal  happiness  of  the  soul,  in  tne  tuuire 
world.  Common  volition  may  result  in  consequences^ 
implying  temporal  good,  or  eternal  evil ;  it  may  preserve 
or  destroy  the  life  of  the  body,  but  it  has  no  connexion  with 
the  fmal  ivelfare  of  the  souL 

But  though  the  eftects  of  common  volition,  as  far  as 
they  relate  to  real  good,  are  temporary,  all  passing  away, 
like  the  morning  dew;  yet  even  this  kind  of  volition, 
considered  with  respect  to  the  present  state  of  things, 
is  of  a  very  extensive  nature.  For,  by  this,  the  tonirue 
converses  ;  the  feet  convey  the  body  from  place  to  place  ; 
the  hands  perform  their  operations,  great  in  extent,  and 
numberless  in  variety ;  books  are  written  and  read ; 
knowledge  is  acquired  ;  societies  are  formed ;  food  and 
clothing  are  provided  ;  the  necessaries,  comforts,  and  con- 
venit  nces  of  life  are  procured  ;  cities  are  built ;  armies 
^re  collected,  battles  fought,  and  peace  rcjstored ;  usefuf 


Chap.  ZIV]  ON  SPECIAL  VOLITiOX.  575 

machines  are  constructed  ;  lands  are  cultivated,  and  ships 
are  guided  across  the  pathless  ocean.  But  more  solenin 
scenes  present  themselves  to  view,  and  strongly  attract 
the  intellectual  eye.  The  mind  has  not  only  a  relation 
to  the  present  state  of  things;  but  also  to  ajiother,  infi- 
nitely more  important ;  of  a  nature  the  most  permanent 
and  of  duration  without  end.  And  this  endless  state  is 
to  receive  its  whole  complexion,  of  bright  or  p-loomv, 
from  the  actual  existence,  or  from  the  xvantj  of  special 
VOLITION  ;  to  the  consideration  of  which  we  now  pro- 
ceed. 

The  grand  object  of  special   volition   is  the  absolute 
possibility  of  bt-ing  eternally  happy.     Tliis  object  is  pre- 
sent, and  is  the  same  as  that  glorious  truth,  which  con- 
stitutes the  Second  of  the  Three  adorable  Subsistences 
that  are  essential  to  the  existence,  the  nature,  and  the  per- 
fections of  the   Living  God.      The  v)litive   perceotion 
that  corresponds  to  this  object,  is  practical' fai-h      S'5e« 
cial  volition   (according  to  the  definition  of  volition  in 
general)  consists  in   Ihe  separation  of  the  corres])ondeiit 
perception  from  its  real  object ;  or,  which  is  exactly  the 
same  thing,  it  consists  in  the  e'X(?/c'^"^  of  practical  faith.... 
It  is  the  nature  of  special  volition,  as  well  as  that  of  ths 
other  kind,  to  produce  the  xvant  of  its  object.     There  i.^. 
however,  a   very  remarkable  distinction  between  these 
two  kinds  of  volition,  relative  to  the  manner  of  their  re- 
spective operations.     For  it  is  the  nature  of  One,  to  pro- 
duce an  immediate  effect^  according  to  its  degree,  whether 
that  is  great  or  small ;  but  the  other,  in  case  thtre  h  owW 

an  impel  feet  degree  of  it,  will  not  prodtice  any  ejfect 

It  is  the  nature  of  it,  therefore,  eidier  to  produce  a  per- 
fect effect,  or  no  effect  at  alh     And  the  grand  tbing  to  fe^ 


576  ON  THE  CONDITION  OF  THE  SOUL  (PaH  HI 

done  by  it  is  to  introduce  the  security  of  the  eternal  hap^ 
piness  of  the  soul.  But  to  spe  ik  of  a  p-rtiil  or  imper^ 
ftct  security  is  inconsistent.  The  more  imperfect  the  ex- 
ercises  of  practical  faith  are,  the  greater  must  be  the  num^ 
ber  of  those  exercises,  that  they  may,  in  the  final  result,  be 
effectual.  In  order  that  special  volition  should  produce 
any  effect,  so  as  to  secure  the  soul,  it  must" either  be  per^ 
ftct,  at  first,  or  there  must  be  a  continue  d  series,  till  th© 
•whole  amount  becomes  the  same  as  one  perfect  volii ion»„. 
If  you  inquire.  What  safety  a  person  can  have,  while  he 
is  engaged  in  a  series  of  exercises  of  practical  faith,  each 
of  which  is,  when  considered  by  itself,  imperfect  ?  Th& 
answer  is.  That  he  can  have  no  safety,  not  even  in  the 
least  degree,  till  the  grand  object  is  completely  accom- 
plished, and  he  is  actually  united,  by  an  indissoluble  union, 
to  the  glorious  Redeemer. 


CHAPTER  XV. 

ON  THE  INFINITE  DANGER  WHICH  ATTENDS  THE  SOUL,  TN 
THE  FHisr  STAGE  OF  ITS  existence';  AND  THE  ONLY 
WAY  OF  ITS  ESCAPE, 


_1n  the  immutable  system  of  infmlte  perfection,  there 
are  three  things,  which  must  be  strictly  observed,  and 
always  kept  in  view.  First :  there  is,  in  reality,  such  a 
thing  as  B  E i  N  G  completely  und  eternally  happy  S:  condly  : 
there  is  one  possibili  i  y  of  behii^  completely  and  eter- 
nally happy.  Thirdly:  there  is  a  no  i  her  PosbiBiLiTY 
oi  bemie  completely  and  eternally  happy-  The  two  first 
of  these  THREE  subsist  in  the  pres  nt  time ;  and  the 
THIRD,  in  -di  future  eternUy :  ajid  each  of  ihem  has  an 


Chap  -KV^  tti  ITS  NATURAL  STAT^.  .577 

essential  relation  to  the  Infinite  Mind.. ..the  one  only 
iivijiG  AND  TRUE  GoD.  They  are  all  of  the  very  same 
value  and  importance  as  the  ever  blessed  Jehovah  him- 
self, and  are,  therefore,  infinitely  worthy  of  the  same  re- 
gard. These  three  glorious  and  adorable  subsistences 
hiwcj  tiot  only  an  essential  relation  to  the  One  S^jpreme 
Universal  Agent,  but  also,  an  actual  relation  to  finite  free 
agents*  There  is,  also,  one  original  principle  [m  distinc- 
tion from  the  THREE,  that  have  already  been  mentioned) 
consisting  in  the  possibility  of  being  eternally  miserable* 
-which,  with  all  its  attendants,  is  peculiar  to  the  muta- 
ble system.  The  first  of  the  three  Subsistences  v/e  de- 
nominate the  Father ;  the  second,  the  Son,  the  Media- 
tor, the  Saviour,  or  the  Redeemer ;  and  the  thirds  the 
Holy  Spirit,  the  Sanctifier,  or  the  Comforter.  A.nd 
the  original  possibility  of  being  eternally  miserable,  we 
call  the  evil  spirit,  the  adversary,  the  destroyer,  or  "  the 
p  WER  OF  DARKNESS."  (Gol.  i.  13.)  Thesc  several 
things,  which  have  now  been  mentioned ;  viz.  the  three 
adorable  Subsistences,  which  are  essential  to  the  Divine 
Nature  ;  and  the  possibility  of  evil,  which  is  peculiar  to 
the  mutable  system ;  are  to  be  considered,  not  a^  mere 
abstract  entities,  in  a  metaphysical  system  of  ontology^ 
but  as  practical  principles.... even  fundamental  principles 
of  action,  both,  in  respect  to  the  Deity,  and  also,  in  re- 
spect to  the  finite  mind.  For  it  is  evident  ;  That  nei- 
ther the  finite,  nor  the  Infinite   Mind  can  act,  without 

POWER   or   POSSIBILITY. 

The  immutable  system  of  infinite  perfection  is  called 
^*  Heaven  ;"  the  mutable  system,  consid*  red  as  con- 
taining tiie  principles  of  good  and  evil,  is  c.iHtd 
•»  earth,"  ''  the  world,"  or,  **  this  world  ;"  but.  consideir^ 

A  4 


578  UxN   I'HE  CONDITION  Of  THE  SOlfU  [Part  ItU 

cd,  as  containing  no  principles,  but  only  those  of  evil,  is 
called  '*  hell''  Heaven,  to  which  the  glorious,  and  ador- 
able principle  of  eternal  happiness,  together  with  every 
subordinate  principle  of  good,  essentially  belongs,  is  in  a 
state  of  irreconcileable  warfare  with  the  principle  of  eter-. 
nal  miserv,  and  with  all  its  attendant  subordinate  princu 
pics  of  evil  ;  which  principles  were,  before  finite  agents 
had  formed  any  connexion  with  them,  perfectly  harmless;' 
but  now,  since  a  connexion  of  this  kind  has,  in  some  in- 
stances, been  actually  formed,  they  have  become  in^^nitely 
hurtful ;  and  are,  therefore,  of  an  intirely  different  nature 
from  what  they  were,  in  their  original  state,  "  And  the 
angels,  which  kept  not  their  first  estate,  but  left  their  own 
habitation,  he  hath  reserved  in  everlasting  chains,  under 
darkness,  unto  the  judgment  of  the  great  day/'  (Jude 
ver.  6,)  *'  And  there  was  war  in  heaven  ;  Michael  and  his 
angels  fought  against  the  dragon  ;  and  the  dragon  fought 
and  his  angels.  And  prevailed  not ;  neither  was  their  place 
found  any  more  ii^  heaven.  And  the  great  dragon  was 
cast  out,  that  old  serpent  called  the  Devil,  and  Satan^ 
which  deceiveth  tlie  whole  world  :  he'  was  cast  out  into 
the  earth  and  his  angels  were  cast  out  with  him."  (Rev. 
xii.  7,  8,  9.)  Hence  arises  the  infinite  importance  of  pay- 
ing a  most  serious  and  seasonable  regard  to  the  following 
exhortation.  *'  Be  strong  in  the  Lord,  and  in  the  power 
of  his  might.  Put  on  the  wliole  armour  of  God,  that  yc 
may  be  able  to  stand  against  the  wiles  of  the  devil.  For 
we  wresde  not  against  flesh  and  blood  ;  but  against  prin- 
cipalhies,  against  powers,  against  the  rulers  of  the  dark- 
ness of  this  world,  against  spirtual  wickedness  in  high 
places.  Wherefore,  take  unto  you  the  whole  armour  of 
God,  that  ye  may  be  able  to  withstand  in  the  evil  dav^ 


Ckap.  XV.]  IN  ITS  NATURAL  STATE.  579 

•and  having  done  all,  to  stand.  Stand,  therefore,  having 
your  loins  girt  about  with  truth,  and  having  on  the 
breast- plate  of  righteousness;  and  your  feet  shod  with 
the  preparation  of  the  gospel  of  peace  ;  above  all,  taking 
the  shield  of  faith,  wherewith  ye  shall  be  able  to 
quench  all  the  fiery  darts  of  the  wicked.  And  take  the 
helmet  of  salvation,  and  the  sword  of  the  Spirit, 
which  is  the  word  of  God*  Praying  always  with  all 
prayer  and  supplication  in  the  Spirit,  and  watching  thtjre- 
unto  with  all  perseverance  and  supplication  for  all  saints." 

(Eph.  vi.  10 18.) 

From  the  particular  observations,  which  have  already 
been  made  (chap,  iv.)  respecting  the  nature  of  life  and 
deadi,  in  relation  to  the  soul,  you  may  see,  at  one  viewi 
on  what  its  eternal  destiny  intirely  dejx^nds.  Faith  or 
falsehood  will  introduce  it,  and  that,  within  a  short  time, 

into  a  fixed  and  endless  state  of  happiness  or  misery 

And  now,  if  you  have,  in  any  measure,  felt  the  weight  of 
this  most  solemn  and  interesting  subject,  you  cannot  re- 
main indifferent,  with  regard  to  the  all- important  inquiry, 
respecting  the  present  particular  state  of  your  own 
SOUL.  To  such  an  inquiry  we  can,  at  once,  givo,  in  po- 
sitive, absolute  terms,  a  general  answer.  You  are  now^ 
either  in  a  confirmed  state  of  eternal  life,  or  else,  in  a 
middle  state,  between  that  of  eternal  life,  and  that  of  eter- 
nal death.  For,  if  by  haviiig  experienced  the  r eg e ne- 
gating influences  of  the  Holy  Spirit,  you  have  actually 
^'  passed  from  death  to  life ;"  then  the  question,  not  only 
as  it  relates,  in  general^  to  your  for  evei  continuing  to  ex- 
ist,  in  futurity,  which  was  unalterably  decided,  as  soon  as 
you  commenced  your  being,  but  also,  as  it  has  a  spe  cia 
relation  tp  the  peculiar  land  of  existence,  which  you  with 


580  ON  THE  CONDITION  OF  THE  SOUL,  [Part  III. 

through  a  whole  eternity,   retain,  is  now  brought  to  a 
most  happy  decision;  a  decision,  which  no  power,  with- 
in the  utmost  extent  of  the  absolute  universality  of  things, 
can  ever  reverse.     For  the  possibility  of  eternal  death, 
and,  with  that,  the  possibility  of  all  essential  evil,  having, 
from  the  infinite  love  of  the  Father  of  mercies,  through 
the  mediation  of  the   glorious  Redeemer,  been  once  re- 
moved or  destroyed,  by  the   special  counteractive  influ- 
ence of  the  Holy  Spirit,  can  never  return.     The  irrecon* 
cileable   adversary  of  your   soul  has   now  fallen,  never 
more  to  rise.     And  though  it  may  be  the  case,  that  in 
your  short  journey  through  the  present  temporary  life, 
you  will  meet   with  some  occasional  evils  ;  yet  amidst 
them  all,  having  an  indissoluble  union  with  the  Mediator, 
you  never  can  receive   any  essential  harm.     And  even 
natural  death,  the  last  enemy,  which  you  will  ever  have 
to  encounter,  can  do  no  more  than  to  subject  you  to  a 
momentary  pain.     And  havmg,  in  this  last  conflict,  had 
all  your  enemies  completely  subdued,  the  bright  scenes 
of  eternal   glory,  spread  out  into  a  boundless  prospect, 
perfectly  free  from  all  defilement  of  sin',  and  every  shade 
of  sorrow,  will   present  themselves  to  your  astonished 
view.     Then,  blessing  the  day,  in   which  your  infant 
eyes  first  opened  on  the  light,  you  will,  with  unspeaka- 
ble joy,  adoration,   and   praise,  behold,  in  a  manner,  in^ 
which  you  never  beheld  before,  the  smiling  face  of  that 
infinitely  amiable  Being,  who  first  gave  you  existence ; 
and  whose  friendly  hand  safely  led  you   on,  through  the 
various  stages  of  your  introductory  state,  to  those  realms 
of  happiness,  respecting  which,  all  description  fails,  and 

which,  imagination   itself,  has  no   power  to  conceive 

•But  if  you  have  reason  to  conclude,  that  the  case,  whipb 


Chap.  XV.]  IN  ITS  NATURAL  STATE.  5^1 

has  now  been  exhibited,  is  not  applicable  to  yourself; 
then  you  must  be  considered,  as  actually  Ix-longin^^,  at 
present,  to  that  class,  to  whom  the  other  part  of  the  ge- 
neral statement  will  particularly  apply.  The  general 
statement,  you  may  remember,  was  thi- ;  viz.  That  you 
are  now,  either  in  a  confirn.ed  state  of  eternal  life, 
or  in  a  middle  state,  between  that  of  eternal  life, 
and  that  of  eternal  death.  That  you  now  btl  ng 
to  the  number  of  those,  to  whom  this  general  state- 
ment \viil  apply,  is  evident;  because,  it  is  certain, 
from  your  being  yet  an  inhabitant  of  the  present 
world,  that  you  are  not  now  to  be  numbered  with  that 
clasSj  who,  havii3g  persisted  in  a  cour-e  of  impenitence 
and  ur> belief,  to  the  final  close  of  life,  have  actually  en- 
tered imo  a  confirmed  state  of  eternal  death  Hence  it 
follows  ;  that  if  your  final  destiny,  respecting  the  parti- 
cular mode  of  your  existence,  through  endless  futirity, 
bi^s  not  been  already  fixed,  ou  the  favourable  side  ;  then 
it  is  not  ?iow  actually  fixed,  on  either  side  ;  neither  on 
that  of  eternal  life,  nor  that  ol  eternal  death.  And,  con« 
sequently,  you  now  actually  belong  to  that  class,  who  are 
in  an  intermediate  state,  between  the  two  infinite  extremes* 
And  since  this  is  very  far  from  being  an  uncommv^n  rase, 
we  shall  now  assume  it  as  a  statement,  and,  accordingly, 
proceed  to  make  some  observations  on  the  subject,  to 
which  the  assumed  statement  will  lead  ;  a  subject  of  the 
most  solemn  and  interesting  importance,  to  every  one,, 
.to  whom  it  will  particularly  apply. 

Since  this  is  a  subject,  in  which  the  life  of  your  soul 
is  immediately  concerned,  we  presume  that  no  reasonable 
occasion  of  offence  will  be  given,  or  can  be  received,  if 
k  should  be  treated  in  a  way  of  close  applicati  ui,  attend- 
.^  with  all  that  friendly  plainness,  and  benevolent  affec* 


562  ON  THE  CONDITION  OF  THE  SOUL,  [Part  IlL 

tion,  which  its  n:itLirc  and  importance  justly  require..... 
And  the  propriety  of  adopting  such  a  method  will  evi- 
dently appear,  when  it  is  considered,  that  we  are  now 
drawing  near  to  the  close  of  that  work,  some  part  of 
which,  at  least,  if  not  the  whole,  of  what  is  contained  in 
the  preceding  pages,  you  are  supposed  to  have  already 
perused,  widi  candour  and  careful  attention.  We  shall^ 
therefore,  here  exhibit  to  your  view  the  real  nature  of  the 
actual  state  ^  to  v\^hich  you  now  belong,  and  from  which 
yoii  must,  VERY  soon,  make  a  most  solemn  and  a  final 
transition  into  that  of  endless  life,  or  endless  death,  which 
will  be  necessarily  implied  in  your  future  destiny  ;  to  meet 
which,  you  are  every  moment  advancing  forward,  as  fast 
as  your  precarious  life  is  passing  away.  And,  therefore, 
of  your  continuance  in  your  present  unsettled  condition, 
in  which  you  are  suspended  between  the  two  infinite 
extremes  of  eternal  happiness  and  misery,  by  that  ba- 
l;»nce  of  power,  which  yet  remains  in  the  hand  of 
Him,  "  who  is  able  to  mve  and  to  destroy ^^  "  the  timb 

IS  SHORT." 

With  rapid  speed  the  fleeting  minutes  fly, 
And  teach  this  lesson....  Mortals,  learn  to  die  \ 
Each  heating  pulse  leads  on  to  certain  death  ; 
And  life  is  shorten'd  by  each  flowing  breath. 

According  to  the  statement,  that  has  been  made,  and 
which  is  considered  as  being  applicable  to  your  particu- 
lar case,  you  are  now  attended  with  the  Mediator;  and 
you  are,  also,  at  the  same  time,  attended  with  the  adver- 
sary ;  and,  therefore,  you  are  in  a  state  of  spiritual  death, 
-whii'.h,  in  the  very  nature  of  it,  universally  implies  a  to^ 
tal  dmitution  of  eternal  life,  or  that,  which  pecuUaiiy  be. 


Chap.XV.X  IN  ITS  NATURAL  STATE.  5^5 

longs  to  every  one,  who  has,  by  a  living  foith,  been  actu, 
ally  united  to  the  Mediator.  Your  being  thus  in  a  state 
of  spiritual  death,  docs  not  imply  the  intire  want  of  alt 
life  of  every  kind ;  for  such  a  supposition  would  direct- 
ly contradict  the  particular  statement  of  your  case :  but 
it  implies,  that  you  have  no  security,  and  no  life,  that 
extends  beyond  the  present  transitory  scene  of  things ; 
you  have  nothing,  that  has  any  connexion  with  eternaJ- 
life.  For,  without  an  indissoluble  union  with  the  Saviour, 
there  is  not  any  thing  whatever,  not  even  perfect  mno- 
cence,  that  implies  any  kind  of  life,  but  only  what  is  of  a 
temporary  nature. 

In  consequence  of  your  having  the  Redeemer,  for  your 
attendant,  you  are  preserved  from  immediate  destruction, 
and  have  one  kind  of  life ;  even  that,  which,  as  lon^  as 
it  is  actually  continued,   is  of  infinite  importance  ;    Be- 
cause it  is  the  foundation,  and  the  only  foundation,  of 
your  ever  obtaining  that  eternal  life,  which  is  now  iiitire- 
ly  wantvig.     For  if  you  should  lose  the  life,  you   now 
possess,  or,  which  implies  the  same  thing,  if  you  should 
once  be  forsaken  by  the  Saviour,  then,  your  whole  founda- 
tion being  removed,  you  would  instantly  meet  with  an 
inevitable,  and  irrecoverable  fall ;  even  btyond  the  reach 
of  the  arm  of  mercy,  and  beyond  all  possible  influence 
of  any  restoring  power.  Because  the  reconciling  of  con- 
tradictions  never  lias  been,  and  never   will  be,  admitted 
Fnto  the  boundless  system  of  infiiute  perfection,  nor  any' 
system,  over  which   the  God  of  truth  presides.     And, 
since  it  implies  an  absolute  contradiction,  that  you  should 
ever  have  any  safety,  as  long  as  you  continue  in  your  pre*, 
s^nt  condition  ;  or,  which  is  the  same,  as  long  as  you  are 
attended  with  the  Saviour,  together  iQith  the  destroy er'i 


S84  ON  THE  CONDITION  OF  THE  SOUL,  i?^H  lli^ 

voii  arc  therefore,  every  moment,  exposed  to  danger,  in- 
conceivably great.  And  this  danger  equally  attends  you^ 
at  all  times,  and  in  all  places,  wherever  you  are,  or  what- 
ever you  do  ;  even  in  all  your  h'>urs  of  seriousness,  or 
levity  ;  amidst  all  the  labours,  or  amusements  of  the  day, 
and  the  slumbers  of  the  night.  And  this  danger  is  of 
such  a  nature,  that  it  never  can  be  diminished  gradually, 
or  by  successive  degrees.  Therefore,  through  all  your  de- 
vout seasons  of  hearing,  reading,  meditati  n,  and  prayer ;» 
notwithstanding  there  being  the  strictest  propriety,  and 
tl>e  greatest  importance,  of  your  attending^  with  the  most 
pefse\'ering  diligence,  to  exercises  of  this  nature,  your 
danger,  till  it  is  intirely  removed,  remains  equally  the 
samt\  The  reason  is,  because  such  is  the  nature  of  your 
case,  as  never  to  admit  any  medium  between  infinite  dan- 
ger, and  perfect  safety.  For  there  is  no  medium  between 
spiritual  death  and  eternal  life.  And  since  your  infinite 
danger  results  intirely  fro-ii  your  being  in  a  state  of  spirit- 
ual  death;  it  is  evident,  therefore,  diat  as  long  as  you 
actually  continue  in  this  state,  you  never  can  have  any 
security.  Consequently,  if  the  time  should  ever  arrive^ 
implying  the  happy  period  of  your  having  "  passed  from 
death  unto  life,"  the  transition  will  be,  not  gradual^  but 
instantaneous  \  that  is,  you  will  immediately  pass,  from 
your  present  state  of  hifinite  danger,  into  a  pt  rfectly  new 
state  of  infalliijle  security.  And  this  change  is  what  is 
called  *'  the  new  birth,''  or  **  regenerati(jn,"  without  which 
none  can  enter  into  the  kingdom  of  heaven.  And,  be- 
ing once  introduced  into  this  new  state,  there  will,  in  the 
v(  ry  nature  of  the  case,  be  implied  an  absolute  impo  si- 
bility  of  your  ever  falling  away.  H  \ing  «  aten  o*' the 
bread,  and  drunk  of  the  water,  of  life,  you  can  never 


Chap.  XV.]  IN  ITS  NATURAL  STATE.  58^ 

perish  by  hunger  nor  tbirst.  (John  iv.  14.  vi.  51.)  But 
we  must  return  to  the  consideration  of  your  present,  ac- 
tual state,  in  order  to  point  out  the  only  way  of  your 
escaping  from  that  infinite  danger,  to  which  you  are  now, 
every  moment,  hi  all  situations,  whether  of  action  or  of 
rcbt,  most  imminently  exposed.  For  there  really  is,  ac- 
cording to  the  present  state  of  the  case,  a  way  for  your 
escaj)e,  and  something  for  you  immediately  to  do,  even 
amidst  all  the  infinite  danger,  in  which  you  are  now  in- 
volved. Consequently,  there  is  a  proper  foundation  for 
making  to  you,  considered  as  being  in  that  very  state ^  in 
which  yon  now  actually  are,  a  rational  address,  with  re- 
gard to  this  inexpressibly  important,  and  inconceiva'oly 
mteresting  subject.  And  tjou  also,  notwithstanding  your 
now  actually  being  totally  destitute  of  that  life,  which  a 
union  with  the  Mediator  implies,  yet  are  still  a  moral  agent, 
arid  have  a  foundation  oi  obtaining  that  kind  ol  life, 
which  is  now  intirely  wanting. 

You  are,  as  we  have  said,  in  a  state  of  ''  spiritual  death  ;" 
and  we  have  made  use  of  this  complex  term  ;  because 
no  one  simple  term^  expressive  of  the  same  thing,  is  to  be 
found  in  the  lanii:uage.  Notwithstanding  thi^  however, 
it  will  not  be  difficult  to  give  you  a  clear  and  definite 
explanation  of  the  term,  according  to  the  uniform  sense, 
in  which  we  always  mean  to  use  it.  By  your  being  in  a 
state  of  spirituril  death,  then,  is  always  to  be  understood, 
your  being  actually  attended  with  the  original  principle 
of  all  esential  evil,  consisting  in  tht  possibility  of  being 
eternally  miserable.  No  evil  is  ever  implied  in  this  ori- 
ginal principle,  considered  absolutely  in  itself;  but  it  is 
in  th<-  agreement  of  the  finite  mind  with  this  principle^ 

that  evil  itself  universally  originates.     And,  for  the  pur- 

B'4 


586  ON  THE  CONDITION  OF  THE  SOUL,  [i'art  ill. 

pose  of  expressing  this  agreement,  we  have  a  simple, 
definite  term,  viz.  the  term,  sin  ;  which  miiversally  con- 
sists in  •'  the  transgression  of  the  law,"  that  strictly  and 
absolutely  prohibits  all  agreement  of  the  finite  mind  with 
any  possibility  of  evil. 

The  original  principle  of  good,  consisting  in  the  pos- 
sibility of  being  eternally  happ)%  is  the  whole  foundation 
of  all  the  happiness,  in  the  universal  system .  And  not 
only  so,  but  this  principle,  considered  in  itself,  is  infinite- 
ly valuable  and  important.  The  principle  of  evil  belongs 
only  to  the  mutable  system  ;  for  it  is  such,  in  its  own  es- 
sential nature,  that  \i  must  necessarily  be  eternally  ex- 
cluded from  the  immutable  system  of  infinite  perfection. 
But  the  original  principle  of  good,  consisting  in  the  pre- 
sent absolute  possibility  of  being  elernally  happy,  is  es- 
sential to  the  immutable  system,  and  extends  also  to  that 
system,  to  which  finite  free  agents,  in  the  first  stage  of 
their  existence,  belong.  This  principle,  therefore,  is  not 
only  essential  to  the  existence,  the  nature,  and  the  perfec- 
tions of  the  one  only  living  and  true  God,  and  conse- 
quently is  supremely  worthy  of  the  same  regard  as  the 
Deity  himself,  but  it  is  also  tlie  universal,  and  the  only- 
Medium,  through  which  the  infinitely  benevolent  Parent 
communicates  all  the  good,  both  common  and  special, 
that  finite  beings  ever  enjoy. 

From  what  has  been  observed,  you  may  see  the  essen. 
tial  and  universal  distinction  between  the  original  princi- 
ples o\  ^00(1  and  eviL  By  the  former,  the  God  of  love 
confers  all  the  good,  and  by  the  latter,  the  Uod  of  ven- 
geance inflicts  all  the  evil,  that  finite  beings  enjoy  or 
endure,  in  being  hapj)y  or  miserable.  And  here,  by  the 
God  of  love  and  the  God  of  veugqcince^  i^  to  be  under- 


Chap.  XV]  IN  ITS  NATURAL  STATE.  587 

Stood  the  ONE  eternal  Jehovah,  in  different  ways  exerting^ 
his  own  power,  according  as  the  moral  actions  of  finite 
agents,  in  his  estimation,  whose  judgment  is  absolutely 
impartial,  properly  require.  Which  moral  actions,  though 
they  are  never  the  effect  or  consequence  of  any  preceding 
cause,  yet  always  have  their  whole  foundation  in  the 
original  principles  of  good  and  evil.  And  these  original 
principles  consist  in  that  twofold  power,  with  which  He 
is  invested,  who  sustains  the  character  of  being  ther 
^*  one  law-giver,  who  is  able  to  save  and  to  destroy." 
(Jam,  iv.  12.) 

If  you  have  paid  any  proper  attention  to  the  preceding 
remarks,  you  will  readily  see  the  awful  danger,  in  which 
your  are  now  involved,  and  the  only  way  of  your  escape. 
You  are,  on  one  side,  attended  with  the  adversary,  and 
are,  thereby,  intirely  prevented  from  having  the  least  de- 
gree of  safety.  You  are,  at  the  same  time,  attended,  on 
the  other  side,  with  the  Mediator,  whereby  you  are 
preserved  from  immediate,  irrecoverable  ruin,  and  have 
a  complete  foundation  for  obtaining  infallible  and  eternal 
security.  Thus  stands  your  case,  at  present ;  but  this 
state  of  the  case  is  not  long  to  continue.  The  irrevoca- 
ble decision  of  your  final  destiny  is  near  at  hand.     For 

soon very  soon,  you  will,   by  the  effectual  exercise  of 

practical  faith,  have  such  efficacious  influence  of  the  Ho- 
ly Spirit,  as  to  for  ever  destroy  the  adversary,  with  rela- 
tion to  yourself;  in  consequence  of  which  you  will  have 
an  indissoluble  union  with  the  Mediator  ;  and  thus  be 
unalterably  confirmed  in  a  state  of  eternal  life  :  Qr,  on 
the  contrary,  sin,  while  it  continues  to  be  in  league  with 
the  adverF^cry,  will  finish  its  work,  by  introducing  a  per- 
fect degree  of  ialseliood  ;  m  which  case,  you  will  be  in- 


5SS  ON  THE  CONDITION  OF  THE  SOUL,  [Part  Hi, 

tirclv  forsaken  by  the  Saviour,  and,  consequently,  be  for 
ever  left  with  ilie  destroyer,  and  thus  be  unalterably  con- 
firmed in  a  state  of  eternal  death.  And  even  now,  while 
you  are  thinking  on  this  awful  subject,  and  deliberating 
on  what  is  to  be  done,  in  this  infinitely  important aftair.... 
Avhile  you  are  raising  diliiculties,  or  entertaining  dou  ;ts^ 
with  regard  to  the  question,  Whether  ^ou  have  any  thing 
to  do ;  or  whether  any  thing  by  you  can  be  done  ?  you 
are,  with  all  the  speed,  with  which  your  moments  fly^ 
continually  advancing  forward  to  meet  the  solemn  crisis. 
And  there  is,  every  moment,  as  long  as  the  adversary  is 
present,  infinite  danger  of  your  being  iox^v^x  forsaken 
by  the  Mediator ;  and  being  *thus  once  forsaken,  your 
final  ruin  will  then  instantly  become  inevitable.  The  Re- 
dcemer  will,  indeed,  continue  to  attend  you,  as  long  as  the 
nature  of  your  case  will  admit ;  but  then  it  must  be  con- 
sidered, that  the  state  of  your  case  may  be  so  altered,  and 
that  very  soon,  as  to  render  it  necessary  for  him  to  depart 
from  you,  never  more  to  return.  If  you  inquire.  What 
danger  there  is  of  this  ?  We  answer  :  That  if  sin,  while 
continuing  to  be  in  league  with  the  destroyer,  should  only 
once  introduce  a  perfect  degree  of  falsehood  (and  it  is 
now  possible,  that  this  may,  at  any  time,  be  the  case)  then 
his  d(»minion  over  you,  the  very  nature  of  which  is  to 
be  established  by  falsehood,  will  become  unalterably  con- 
firmed.  And  when  you  are  once  brought  to  meet  this  tre- 

m(  iidous  crisis,  all  your  stiength  will  utterly  fail yotu' 

he  irt  cannot  endure,  nor  your  hands  be  strong,  to  resist 
thio  lerrible  visitation  of  divine  vengeance.  For  the  very 
nature  of  your  case  will  then  alr.solutely  require,  that  you 
sho'ild  be  totally  and  eternally  abincioned  by  "  the  Father 
of  mercies,"  and  consequently,  that  the  Saviour,  who  at- 


Chap.  XV.3  tii  1TB  NATURAL  STATE.  589 

tended  you  before,  and  warded  off  the  threatened  blow, 
should  take  his  final  departure,  leaving  you  with  the  de- 
stroyer alone,  to  wear  out  an  endless  existence,  in  a  state 
of  hopeless  misery ;  continually  increasing  by  progres- 
sive degress,  in  proportion  as  past  time  is  for  ever  extend- 
ing its  line  of  duration,  so  as  to  become  equal  to  that, 
which  measures  a  future  eternity. 

From  what  has  been  observed,  you  may  see  the  rea- 
son, even  that  reason,  which  is  founded  in  the  very  na- 
ture of  things,  why  it  is,  that  you  must  always  continue  ta 
be  in  a  state  of  equal,  infinite  danger,  as  long  as  the  ad- 
versary remains  present.  You  never  can,  therefore,  have, 
any  safety,  till  he  is  destroyed.  But  tlus  can  never  be 
done,  but  only  by  the  efficacious,  counteractive  influence 
of  the  Holy  Spirit.  But  this  counteractive  influence  is 
not  now  present^  but  is  future,  residing  with  *'  the  hio-h 
and  lofty  One-,  that  inh:ibiteih  eternity,"  and  can  ne- 
ver be  transmitted  from  the  future  to  the  present,  as  lono* 
as  the  Mediator  continues  to  be  present  with  the  adver^ 
sary.  There  is  no  possible  way,  therefore,  to  procure 
your  safety,  but  only  for  the  Mediator  to  depart,  so  as 
to  RETURN  AGAIN  in  the  Holy  Spirit,  that  thus  the  ad- 
versary may  be  destroyed.  For,  though  the  Mediator  is 
H' vv  your  attendant,  and  constantly  preserves  you  fro^^i 
imm-  diately  falling  into  a  state  of  irretrievable  ruin,  and 
is  the  only  foundation  of  your  being  secured  against  such 
an  inconceivably  dreadful  fdl,  and  of  your  being  intro- 
du'  cd  into  a  state  of  perfect  happiness,  and  eternal  safety  ; 
yet  since  you  have  no  actual  union,  nor  any  special  con- 
nexion, with  him,  you  are,  therefore,  in  infinite  danger, 
ever  V  day,  hour,  and  minute,  of  your  precarious  life,  of 
being  intirely  and  for  ever  forsaken  by  him.     For  you 


590  ON  THE  CONDITION  OF  THE  SOUL,  (P^rt  1^.. 

arc  also  actually  attended  by  the  adversary,  who  is  wait- 
inff  only  lor  sin  to  introduce,  into  your  mind,  a  perfect 
degree  of  falsehood,  in  order  to  have  his  dominion  over 
you  unalterably  confirmed.  And  should  this  event,  re- 
plete with  unspeakable  horror,  be  once  actually  realized, 
and  there  is  nothing,  in  the  ordinary  course  of  things,  ta 
render  it  impossible,  nor,  in  any  degree,  improbable  ;  then 
the  Redeemer,  having  lengthened  out  his  conUnued  at- 
tendance with  you,  to  the  utmost  extent  of  all  possibility, 
relating  to  the  nature  of  j/our  particular  case,  will  take 
his  final  departure,  never,  throui^h  endless  futurity,  to  re- 
turn  any  more. 

Such,  as  has  now  been  described,  is  your  present  situ- 
ation,  and  sucli  is  the  infinite  danger,  to  which  you  are 
continually  exposed.  Now  what  you  want,  what  your 
case  most  urgently  requires,  and  that,  on  which  the  life 
of  your  soul,  for  a  whole  eternity,  intirely  depends,  is  the 
cfficacious,all-conquering  influence  of  the  Holy  Spirit  tode- 
^ti  oy  that  irreconcileable  adversary,  that  now  attends  you, 
and  is  waiting  for  nothing  but  only  for  sin  to  finish  its 
work,  by  introducing  a  perfect  degree  of  falsehood,  iu 
order  to  ensure  your  complete  ruin,  in  a  state  of  inter- 
minable wo.  Certainly,  therefore,  of  all  the  inquiries, 
that  you  will  ever  be  capable  of  making,  in  time  or  eter- 
nity, the  one,  respecting  the  way,  whereby  that  sacred  in- 
fluence, of  which  you  now  stand  in  infinite  need,  can  be 
obtained,  is  the  most  important. 

Now,  since  this  sanctifying,  saving  influence,  according 
to  ^vhat  has  already  been  shown,  can  never  be  actually 
granted,  as  long  as  the  Saviour  continues  to  attend  you, 
at  the  same  time  with  the  destroyer  ;  therefore,  you  must 
have  that  sprci  al  V0LiTT0?f,  by  which  the  Saviour  will 


Gh&p.  XV.]  IN  ITS  NATURAL  STATE.  59l 

be  removed. ...will  fall,  or,  as  it  njay  be  said,  will  die...... 

Then,  the  Saviour,  thus  iaUii.g....thus  dying,  will  actu- 
ally rise  again. ...will  really  revive,  in  that  very  influence, 

whi^h  may,  in  this  way,  and  never  can,  in  any  other  way, 
be  transmitted  from  the  future  to  the  present.  I'his  be- 
ing done,  the  destroyer  will  finally  fail  to  rise  no  more . 
and  therefore,  the  whole  foundation  for  sin  to  ruin  your 
soul,  will  be  for  ever  overthrown.  Consequently,  by 
having,  with  the  Saviour,  a  happy,  vital  union;,  which 
never  can  be  dissolved,  you  will  be  in  a  confirmed  state 
of  eternal  life,  and  thus  be  intalliby  secured  from  that 
tremendous  state  of  endless  misery,  to  which  you  are 
220W,  every  moment,  most  imminently  exposed.  And 
should  it  be  your  inexpressibly  happy  lot,  only  once  to 
experience  this  glorious,  this  infinitely  important  event ; 
then  all  the  changes,  that  can  take  place,  in  the  present 
or  the  future,  will  never  be  able  to  separate  you  fiom  the 
love  of  God.  And  should  this  divine  love  be  attended 
with  such  evidence^  in  your  own  mind,  as  the  nature  of 
the  case  admits,  and  properly  reqtiires ;  then,  while  yoii 
are  passing  through  the  varying  scenes  of  the  present 
life,  and  all,  which  are  to  follow,  in  endless  succession, 
praise  will  be  your  delightful  employ. 

In  praise  you'll  spetici  your  mortal  breath, 
"  And  when  your  voice  is  lost  \i\  deavh, 

«  Praise  will  employ  your  nobler  powers  ; 
"Your  days  of  praise  will  ne'er  be  past, 
**  While  life  and  thought  and  being  l^si ; 

*'  Or  immortality  endures,*' 

Watts. 

But  from  this  pleasing  prospect,  now  existing  only  iu 
possibility,  we  must  return  to  the  consideration  of  your 
pjjesen^t  actual  condition..    You  have  not  yet  passed  over 


Ji9^  ON  THE  CONDITION  OF  THE  SOUL,  [Part  Ili 

the  line,  which  now  separates  you  from  your  final  destiny 
....even  that  destiny,  which  involves,  on  one  side,  all  the 
liappiness,  that  can  possibly  be  enjoyed,  in  the  blissful 
realms  of  eternal  day  ;  or,  on  the  other,  all  the  misery, 
that  can  possibly  be  suffered,  in  the  dark  and  dismal  man- 
bioiis  of  endless  night. 

You  now  want  information,  respecting  what  is  to  be 
done  bv  the  Supreme  Agent,  and  what  you  have  to 
do,  in  order  to  be  conducted  across,  in   safety,  so  as  to 

find  a  fixed  residence,  for  eternity,  on  the  happy  side 

But  it  must  be  considered,  that  information  ylone,  even 
though  the  greatest  degree  of  speculative  knowledge  should 
thereby  be  conveyed  to  your  mind,  will  be  intirely  in- 
sufficient. The  grand  experiment  must  be  made,  by  fer- 
vent PRAYER,  consisting  in  the  exercise,  and  the  repeat- 
ed, persevering  exercises,  of  practical  faith,  in  the  glori- 
ous  and  adorable  Redeemer. 

To  the  Deity  beloni>;s  all  power ;  and  to  him,  likewise, 
all  exertion  of  power  belongs.  It  is  he,  who,  by  the  ex- 
ertion of  his  own  power,  produces  every  effect,  both  in 
the  external  and  internal  system  ;  whether  the  effect  con- 
sists in  matter  or  motion,  perception  or  volition.  \ou 
are  not,  therefore,  to  suppose,  that  you  have  a  particular 
power,  exclusively  belonging  to  yourself;  consistino  in 
something  distinct  and  separate  from  the  power  of  the 
Deity.  Notwithstanding  this,  however,  you  are  a  Jree 
age  fit ;  and  your  moral  action  consists,  not  in  the  exer- 
tioi»  of  any  power,  peculiarly  your  own,  but  in  your 
agreement  with  one  term,  or  the  other,  of  that  two- 
fold power,  with  which  the  Deity  himself  has  been  eter- 
irilly  invested.  Though  it  is  he,  who  produces  all 
your  volitions ;  yet  he  never  produces  any  effect  of  this 


dhap.  3iV.3  IN  ITS  NATURAL  STATE.  593 

kind,  without  your  own  previous  free  consent,  consisting 
in  the  agreement  of  your  own  mind  with  that  term  of 
his  twofold  power,  which  has  a  special  relation  to  the  vo- 
lition, which  is  to  be  produced.  This  free  consent  of 
yours  is  such,  in  the  very  nature  of  it,  that  it  never  can 
be  considered,  as  being  the  consequence,  or  effect,  of  any 
particular  previous  necessity.  For,  it  always  presup- 
poses a  balance  of  power,  in  the  hand  of  the  Deity  ;  and 
while  he  retains  such  a  balance,  necessity  is,  from  the 
very  nature  of  the  case,  intirely  excluded.  For  when 
the  Deity,  by  the  exertion  of  his  power,  actually  turns 
the  scale,  it  is  then^  but  not  before^  that  he  introduces 
necessity.  Hence  it  follows ;  that  you  must  be  consi- 
dered,  as  being  justly  accountable  for  all  the  consequences 
of  the  actual  existence,  or  the  want  of  the  existence,  of 
your  own  volitions. 

If  you  should  inquire.  What  is  to  be  done,  or  what 
you  have  to  do,  in  order  to  your  consenting  to  volition's 
being  introduced,  by  the  exertion  of  divine  power  ?  The 
answer  will  be,  That  there  is  not  any  thing  whatever  to 
be  previously  done  ;  there  is  not  any  power  whatever  to 
-be  previously  exerted.  We  do  not  say,  that  you  have 
nothing  to  do  ;  for  this  is  not  the  case.  There  is  some* 
thing  for  you  to  do,  and  something  that  you  must  do  ;  that 
is,  you  must  give  your  consent  or  dissent,  respecting  the 
introduction  of  volition.  Since  you  are  already  in  a  statQ 
of  actual  existence,  it  has  now  become  too  late  for  vou 
to  say,  that  you  will  have  nothing  to  do  with  the  power 
of  the  Deity.  For  there  is  now  an  absolute  and  una- 
voidable necessity,  in  general,  that  you  should  actually 
agree,  on  one  side  or  the  other,  with  that  power  of  the 
Deity,  which  relates  to  your  own  volition.     And  it  is  a 

C  4 


594.'  ON  THE  CONDITION  OF  THE  SOVl.,  [Part  111 

matter  of  the  s^reatcst  importance,  tliat  you  should  do 
this,  not  merely  in  some  way  or  otlicr,  without  regarding 
whether  it  is  right  or  wrong  ;  but  that  you  should  do  it, 
strictly  according  to  liis  direction,  and  leave  it  wholly 
with  him  to  exert  his  owji  power,  in  the  production  of  all 
effects,  and  nil  consequences,  just  as  he  sees  fit.  For,  as  we 
observed  before,  all  exertion  of  power,  and  the  produc- 
tion of  every  effect,  belongs  to  him,  and  to  him  alone. 

But  you  may,  perhaps,  even  after  all,  that  has  been 
said,  still  entertain  a  secret  thought,  that  some  power 
must  be  exert ed.,.,ihat  some  effect  must  be  produced, 
in  order  to  prepare  the  xvay  for  your  actually  doing  what 
you  are  required  to  do.  Let  it  be  remembered,  then, 
and  always  kept  in  view,  that  it  is  not  any  effect,  result- 
ing from  tlie  previous  exertion  of  power ;  but  it  is  the 
very  poivcr  itself]  ih  it  the  Deity  originally  possessed,  and 
has  retained,  from  all-  eternity  to  the  present  moment^ 
with  which,  as  the  very  Jirst  thing  to  be  done^  you  are 
to  agree.  And  that  you  will,  in  some  way  or  other, 
agree  with  the  power  of  the  Deity,  is  absolutely  certain  ; 
but  the  grand,  the  all  important  inquiry Js,  Hoxv  you  shall 
do  it  ?  To  this  inquiry  there  is  but  only  one  proper  au- 
sv.  er,  that  can  possibly  be  given,  and  that  is  this :  That 
you  should  do  it  according  to  his  direction ;  that  you 
should  take  the  riglu  side,  and  not  the  wro'ig*  But  if, 
contrary  to  his  ex}}ress  command,  you  should  take  the 
-wrong  side  ;  then,  since  you  are,  at  all  times,  absolutely 
in  his  hand,  he  has  full  power  to  make  you  answer- 
able, and  most  certainly  will  make  you  answerable, 
for  all  the  dreadful  consequences.  But  if,  before  all 
your  liberty  is  irrecoverably  lost,  you  should  yield  a  sin- 
cere and  effectual  o!)edience  to  that  "  one  Lawgiver,  who 
is  able  to  save  and  to  destroy,"  by  taking  the  right 


Chap.  XV.]  IN  ITS  NATURAL  STATE.  ijl95 

side  of  his  twordd  power,  as  it  relates  to  endless  futuri- 
ty ;  then  your  liberty  will,  by  hhii,  be  unalterably  con- 
finned,  and  he  will,  by  the  continual  exertion  of  his  own 
power,  produce  in  you  such  volitions,  as  are  essentiallv 
requibite  to  open  the  way  for  an  eternal  series  of  the  most 
happifying  influences  of  the  Holy  Spirit.  Therefore, 
*'  consider  diligendy  what  is  before  you."  (Pro v.  xxiii. 
1.)  "  Work  out  your  own  salvation  with  fear  and  trem- 
bling ;  for  it  is  God,  who  worketh  in  you,  both  to  will 
and  to  do  of  his  good  pleasure.''  (Phil.  ii.  12,  13.) 

Special  volition,  which  consists  in  the  exercise  of  p^'ac- 
tical  faith,  and  on  the  actual  existence  of  which  your 
eternal  salvation  intirely  depends,  is,  of  all  others,  tlie 
most  important.  Tliere  is,  as  w  e  have  already  observed, 
an  essential  distinction  between  common  and  special  vo- 
lition. It  is  the  nature  of  the  former  to  produce  an  im- 
mediate effect,  just  according  to  its  degree,  whether  that 
is  great  or  small  ;  but  any  imperfect  degree  alofje,  of  the 
latter  will  be  intirely  ineifectual.  It  is  by  special  volition^ 
and  by  that  alone,  that  the  saving  influence  of  the  Holy 
Spirit  is  to  be  transmitted  from  the  future  to  the  present. 
But  then  it  must  be  remembered,  that  nothing  less  than 
a  perfect  degree,  or  what,  on  the  whole,  amounts  to  a  per- 
fect degree,  of  special  volition,  will  eventually  be  of  any 
effect.  The  reason  is,  because  there  is  no  medium  be- 
tween a  state  of  spiritual  death,  and  that  of  eternal  life. 
Hence  it  follow's ;  that  there  is  no  way  of  having  your 
danger  diminished,  in  the  least  degree,  without  having  it 
perfectly  removed.  If  you  are  sailing  on  the  ocean,  in  a 
leaky  vessel,  you  can  have  no  safety,  till  you  actually  reacb 
the  shore. 


59J5  ON  THE  CONDITION  OB  THE  SOUL,  [P^t  III. 

The  Deity  has  only  one  way  to  bestow  salvation.  And 
with  rej^ard  to  this,  He  has  a  work,  which  is  peculiarity 
his  oxvju  He  has  also  prescribed  a  course  for  you  lo  take  x 
and  to  you  he  has  assigned  your  own  proper  work^  no  part 
of  which  can  be  performed  by  him.  Not  because  he  is 
defective  in  power ;  but  because  his  infinite  perfection 
absolutely  excludes  the  possibility  of  his  having  any  thing 
to  do  with  contradictions,  to  which  Omnipotence  itself 
has  no  relation.  The  Deity  has  never  prescribed  any 
course  of  action  for  you  to  perform,  that  properly  belongs 
to  himself.  Utterly  vain,  therefore,  must  be  any  expec- 
tation, that  he  will  finish,  what  z/ow  leave  undone,  and  that 
he  will,  notwithstanding  your  disobedience  or  neglect, 
produce  the  same  train  of  consequences,  as  he  would  pro-? 
duce,  if  you  followed  his  direction,  and  duly  perforiYied 
the  work  which  he  has  assigned  you  to  perform.  It  is  as 
much  impossible,  because  it  equally  implies  a  contradic- 
tion, for  him  to  perform  any  moral  action,  which  belongs 
to  a  finite  free  agent  to  perform,  as  it  is  for  him  to  be 
changed  from  a  Being  of  infinite  perfection,  and  actually 
become  a  finite  free  agent  himself.  It  belongs  to  the 
Deity,  by  the  actual  exertion  of  his  own  power,  to  pro- 
duce every  effect,  that  ever  is  produced.  But  the  moral 
action  of  a  finite  mind  is  not  an  effect^  resulting  from  the 
exertion  of  power,  but  it  consists  in  the  agreement  of  the 
fiiiice  mind  with  that  very  power  itself,  with  which  the 
Deity  has  always  been  invested.  It  is  inconsistent  to  sup- 
pose. That  the  Divine  Mind  should,  at  any  one  time, 
agree  with  a?iy  power,  with  which  it  never  had  any  pre- 
vious agreement  ;  because  it  has  always  had  an  agree- 
ment with  all  power.  But  the  case,  with  respect  to  the 
finite  mind,  is  essentially  different  j  for  that  can  agree,  in 


Chap.  XV]  IN  ITS  NATURAL  STATE.  597 

some  future  lime,  with  one  term  of  the  Deity's  twofold 
power,  with  which  it  never  had  any  agreement  before  ; 
whereas  the  Divine  Mind  now  actually  agrees  Vvith  all 
the  power,  with  whicli  it  ever  can  agree.  Hence  it  fol- 
lows :  that  every  moral  action  of  a  finite  mind  is  some- 
thing, that  peculiarly  belongs  to  the  finite  Jiiind  itself;  and 
therefore,  the  action  is  of  such  a  nature,  as  to  lender  it 
as  inconsistent  to  suppose,  that  it  should  be  performed 
by  the  Deity ;  as  it  is,  that  the  Deity  himself  should  be 
2i  finite  moral  agent.  To  you,  as  a  finite  agent,  it  pecul- 
iarly belongs  to  agree,  in  some  future  time,  with  one 
term  of  the  Deity's  twofold  power,  with  which  you  never 
had  any  agreement  before ;  and  it  peculiarly  belongs  to 
him,  as  the  Supreme,  Universal  Agent,  to  remit,  at  the 
time  of  your  agreement,  the  opposite  term,  which,  pre- 
vious to  the  given  time,  he  had,  from  all  eternity  re- 
tained. 

Hence  you  may  see,  that  there  is  something,  whicli  pe- 
culiarly belongs  to  finite  agents  to  perform,  as  a  condi- 
tion of  salvation ;  a  condition,  which  cannot  be  dispensed 
with,  on  any  account  whatever.  The  Deity  never  does, 
in  any  instance,  require  of  finite  agents  the  performance 
of  any  condition,  but  only  what  properly  belongs  to  them, 
and  which  does  not,  and  on  account  of  his  own  infinite, 
immutable  perfection,  cannot,  belong  to  himself.  You 
may  see,  then,  that  there  is  something  for  you  to  do. 
And  the  grand,  the  all- important  thing  that  you  have  to 
do,  is  what  has  a  direct  and  immediate  relation  to  speoial 
volition  ;  what  has  a  direct  relation  to  this,  therefore,  is 
the  great  work,  which  you  have  to  perform  ;  and  this  is 
your  very  first  and  immediate  work.  And  now  if  you 
inquire,  as  the  Jews  once  did,  What  you  shall  do,  that 


598  ON  THE  CONDITION  OF  THE  SOUL,  [Part  lit 

you  might  work  tlie  works  of  God  ?  the  same  answer 
must  be  returned  to  you,  as  that,  which  was  given  to 
them.  "  This  is  the  work  of  God,  that  you  believe  on. 
liim,  whom  he  hath  sent."  (John  vi,  28,  29.) 

"  The  Father  of  mercies,  and  the  God  of  all  comfort," 
has  sent  the  Mediator  to  attend  you,  and  he  is,  even  now, 
voiir  immediate  attendant ;  otherwise,  you  would  not  be 
in  a  land  of  hope,  and  in  that  state  of  life  and  liberty, 
V.  h.ich  you  now  enjoy  ;  but  you  would,  instead  of  this, 
be  even  now  unalterably  confined,  in  the  dark  and  drea- 
ry regions  of  endless  despair.  And  since  the  Saviour, 
who  is  the  grand  Object  of  all  practical  faith,  is  present 
with  you,  and,  by  being  present,  prevents  the  Destroyer, 
who  is  also  your  attendant,  from  involving  you  in  im- 
mediate  destruction  ;  therefore,  you  may  have  "  a  very 
present  help  in  trouble."  (PsaL  Ix.  L)  You  are  not  re- 
quired to  look  abroad  in  search  of  foreign  assistance. 
"  But  the  righteousness,  which  is  of  faith,  speaketh  on  this 
wise,  say  not  in  thine  heart,  Who  shall  ascend  into  heaven? 
(that  is,  to  bring  Christ  down  from  above  ;)  Or,  Who 
shall  descend  into  the  deep  ?  (that  is,  to  bring  up  Christ 
again  from  the  dead.)  But  what  saith  it  ?  The  word  is 
uiii^h  thee,  even  in  thy  month  and  in  thy  heart :  that  is, 
tlie  word  of  faith,  which  we  preach."  (Rom,  x.  6.)  You 
may  see,  then,  the  o;reat  work  you  have  before  you ;  a 
"work,  which  lias  a  direct  relation  to  special  volition, 
wliieh  volition  is,  as  we  have  said,  the  same  as  the  exer- 
cise of  practical  failh.  Therefore,  '*  Come  ;  for  all 
things  are  now  ready."  (Luke  xiv.  17.)  You  may, 
perhaps,  be  ready  to  say  ;  Th.it  being  novr  actually  in  an 
unv'  a^wcd  state,  or  in  a  sii^te  of  spiritual  death,  you  are 
iniirely  destitute  of  etenxal  life  ;  and,  therefore,  that  yoii 


CItap   XV.]  IN  ITS  NATURAL  STATE.  5159 

never  can  have  any  degree  of  true  practical  faith,  tiil  you 

are  actually  renewed  or  regenerated The  Jirst  part  of 

your  statement ;  **  That,  being  unrenewed  you  are  intire- 
ly  destitute  of  eternal  life,"  wc  shall  readily  admit ;  be- 
cause it  is  evidently  true it  is  a  most  serious  and  awful 

fact.  But  the  second  part,  which  is  supposed  to  be  a  con- 
sequence, deducible  from  the  first;  "  That,  being  desti. 
tute  of  eternal  life,  you  can  have  no  degree  of  true  prac- 
tical faith,"  will  not  bear  the  test  of  strict  and  impartial 
examination.  For,  if  this  consequence  should  be  admit- 
ted ;  then  the  grand  inquiry  will  be  :  In  what  way  is  that 
eternal  life,  which  is  now  intirely  wanting,  ever  to  be  ob- 
tained ?....In  what  way  is  that  infinite  danger,  to  which 
you  are  now,  every  moment,  imminently  exposed,  ever 
to  be  avoided  ;  Not  by  faith  ;  for  that^  according  to  your 
statement,  is  to  be  wholly  left  out  of  the  account,  as  a 
prerequmtCy  and  is  only  to  be  brought  in,  as  a  conse- 
quence ^  of  your  actually  obtaining  that  life  and  safety » 
which  is  now  intirely  wanting.  Look  at  your  own  case, 
with  this  statement  in  view.  You  are  now  unregene- 
rate  ;  and  are,  therefore,  intirely  destitute  of  all  life,  that 
relates  to  endless  futurity.  And,  leaving  faith  out  of  thd. 
account,  which  is  done  in  your  statement,  there  is  no  pos- 
sible way  in  the  universal  nature  of  things,  in  which  yoit 
can  ever  be  saved  from  that  danger  of  eternal  death,  into 
which  you  are  now  continually  liable  to  fall.  For,  with- 
out faith,  even  Omnipotence  Ccumot  save  you  ;  because 
Omnipotence  admits  no  power  of  reconciling  contradic- 
tio'iG.  But,  perhaps,  you  will  say,  That  you  do  not  mean 
to  leave  faidi  finally  out  of  the  account ;  you  are  ready 
to  grant,  that  faith  is  essential  to  salvation.  But  then, 
voH  cannot  be  the  subject  of  anij  dep^ree  of  true  practical 


6Q0  ON  THE  COKDITION  OF  THE  SOUL,  [Piirt  UL. 

faith,  without  first  having  eternal  life.  But  according  to  this 
statemetit  of  the  case,  you  do,  in  reality,  effectually  leave 
faith  out  of  tlie  account,  as  being  the  way,  by  which  you 
are  to  be  renewed.  For,  according  to  this,  you  have 
nothing  to  do,  in  order  to  escape  that  infinite  danger,  to 
which  you  are  continually  exposed,  but  only  to  wait,  till 
your  danger  is  actually  removed,  and  then  begin  to  do 
that,  which  is  ?iow  first  to  be  done,  in  order  to  escape 
your  danger.  This  is  certainly  a  direct  inversion  of  that 
order  of  things,  which  the  Deity  has  established,  and  is 
inconsistent  with  that  plan  of  operation,  from  which  he 
will  never  vary.  Thouoh  it  is  he,  that  produces  every 
volition  ;  yet  he  always  requires  the  previous  consent 
of  the  fmite  mind,  as  an  essential  prerequisite.  But 
your  situation  is  too  critical,  and  your  time  too  precious 
to  admit  any  longer  disputation  in  a  case  so  plain.  The 
short  opportunity,  therefore,  which  yet  remains,  must  be 
improved  for  tlie  purpose  of  solemnly  reminding  you, 
That  you  have,  even  now,  an  infinitely  important  work 
before  you.  It  is  a  business,  '*  that  demands  dispatch." 
From  the  c^'i^ical  nature  uf  your  case,  it  is  something, 
which  most  urgently  requires  your  immediate  atten- 
tion. And  considering  the  present  possibility  of  its  be- 
ing done  ;  because  the  Saviour  is  now  your  attendant ; 
together  with  the  infinite  danger,  to  which  you  are  ex- 
posed, on  account  of  the  destroyer's  being  also  pre- 
sent ; 

There  is  enough  to  make  your  "  hopes  and  fears 
"  Start  up  ulafm*d,and  o'er  life's  rarrow  verge 
"  Look  dowu  .   .Or»  what  ?  A  fathomless  abyss  ; 
"A  dread  eternity  !" Soon  to  be  yours  ! 


fchap.  XV]  IN  ITS  NATURAL  STATE.  601 

The  great  work,  you  have  to  do,  and  in  which  it  is 
of  the  utmost  importance,  that  you  should  be  i?nmedi' 
ntely  engaged,  is  that,  which  has  a  direct  relation  to  spe- 
cial VOLITION,  which,  as  we  have  said,  is  the  very 
same,  as  the  exercise  of  true  practical  faith.  And  this 
kind  of  exercise  is  essentially  requisite,  in  order  that  the 
Mediator  may  so  depart  as  to  return  again,  in  the 
Holy  Spirit,  that  the  adversary  may  fall  to  rise  no  more, 
and  the  league  of  sin  be  utterly  broken,  by  having  its 
whole  foundation,  to  ruin  your  soul,  for  ever  removed. 

Though  falsehood,  to  a  very  lamentable  and  alarming 
degree,  even  far  beyond  that,  of  which  you  have  any 
proper,  adequate  conception,  has  already  taken  possessioii 
of  your  mind,  and  is  continually  gathering  new  strength; 
yet  this  dreadful  disease  of  your  soul  has  not  formed  its 
iinal  crisis  ;  it  has  not  intirely  extinguished  the  light  of 
life  V  but  even  now,  the  glimmering  ''  lamp  holds  out  to 
burn."  For  sin  has  not  yet  finished  its  last  work,  by  re- 
hiforcing  the  adversary,  with  that  perfect  degree  of  false- 
hood, by  which  his  dominion  over  you,  would,  if  this 
was  actually  the  case,  be  unalterably  established;  and 
therefore  you,  being  utterly  abandoned  by  the  Media* 
tor,  would,  instead  of  being  an  inhabitant  of  the  pre- 
sent world,  where  hope,  of  some  kind  or  other,  is  your 
continual  support,  be  involved  in  all  the  horrors  of  end- 
less darkness,  and  reduced  to  a  state  of  eternal  despair. 
But  you  are  still  alive ;  and  though  the  pulse  of  life  is 
very  faint,  and  there  is,  every  moment,  continual  dan- 
ger, too  great  to  be  expressed  or  conceived,  of  its  beat- 
ing its  last  stroke  ;  yet  you  have,  in  this  most  critical  si- 
tuation, the  Saviour  foi  your  attendant,  who   "  will  not 

break  the  bruised  reed,  nor  quench  the  smoking  flax." 

D  4  * 


602  ON  THE  CONDITION  OF  THE  SOITL,         C^an  m. 

(Math.  xii.  20.)     Noiwithstanding  this,  however,  being 
unrenewed,  you  are,  at  present,  totally  destitute  of  eter« 
nal  life,  and  therefore,  have  no  security  against  for  ever 
lo>ino-  vour  soul,  by  an  irrecoverable  fall  into  a  state  of 
eternal  death.     And  if  yoii  should  once  lose  your  soul, 
not  the  wealth  of  a  \\'orld,  nor  that  of  all  the  worlds,  of 
which  the  universe  is  composed,  could  ever  procure  its 
redemption        Herein,  therefore,   consists  your  infinite 
dunirer.       You  are  continually  liable  to  be  finally  and  for 
ever  forsaken  by  the  Redeemer;  because  you  have  never 
yet  formed  with  hirn  any  vital,  indissoluble  union.     It  is 
indeed  true,  that  as  long  as  he  remains  with  you,  there  is 
a  foundation  for  tru€  practical  faith.  But  there  is  one  most 
important  consideration,  which  you  must  always  steadily 
keep  in  view  ;  which  is  this  ;   1  hat  no  imperfect  exercise 
of  faiih,   considered  by  itself  alone,    has  any  connexion 
with  eternal   life.     Hence,  if  you  have  any  one  exer* 
cise,  or  even  any  number  of  exercises,  even  of  true  prac- 
tical faith,  which,  in  the   whole,  amount  only  to  an  im. 
perfect  degree  ;  then  this  alone,  without  any  thing  more, 
will  be  intirely  ineffectual.     There  must  be  a  perfect  ex- 
ercise, or  a  progressive  series  oi  exercises,  amounting  in 
the  whole  to  a  perfect  exercise,  otherwise  it  will  all,  in 
tht  final  result,  be  ot  no  effect.     "  Then  shall  ye  call  upon 
mc ,  and  ye  shall  go  and  pray  unto  me,  and  1  will  hearkeit 
unto  you.     And  ye  shall  seek  me,  and  find  me,  when  ye 
shal    search  lor  me   with  all   your  heart."      (Jer^ 

XX' X.  12,  J  3.) 

li  is  worthy  of  special  observation  :  That  there  is  a 
distii.ction  between  true  practical  faith,  and  that  which  is 
of  a  saving  nature,  h  or,  though  the  latter  always  implies 
the  foimer;  yet  the  former  does  not  universally  impl/ 


Chap.  XV.]  IN  ITS  NATURAL  STATE.  fiG3 

the  latter.     Hence  it  is,  that  there  may  be  some  degree* 
that  is,  an  imperfect  degree  of  true  practic?il  fliith,  pre- 
vious  to  the  actual  renoviition  of  the  soul,  by  the  sancti- 
fying influences  of  the   Holy  Spirit.     Consequently,    it 
may,  with  the  strictest  propriety,  be  said  :   That  there  is 
aPREPARATOTY  WORK,  vvhich  evcu  previous  to  regene- 
ration, it  belongs  to  the  unregenerate  sinner  to  perform. 
Respecting  this  preparatory  work,  however,  it  must  al- 
ways  be   remembered :     That    whatever   advances  are 
made,  it  will,  if  it  should  be  left  unfinished,  be  just  the 
same,  in  thtjinal  result  y  as  if  not/nng  had  been  done.... 
For,  in  order  to  a  saving  vital  union  with  the  Saviour, 
nothing  less  than  one  histantaneous  exercise  of  a  perfect 
degree  of  practical  faith,  or  else  such  a  gradual  series  of 
progressive  exercises,  as  will,  in  the  whole,  amount  to 
the  same,  can  ever  be  of  any  avail,  in  securing  the  soul 
from  final  ruin.      The  reason  is ;  because,   in  the  very 
nature  of  things,   it  is  impossible,   that  there  should  be 
any,  even  the  least,  degree  of  security,  without  a  perfect 
degree.     And  therefore,  regeneration,  whenever  it  actu- 
ally takes  place,  is  absolutely  instantaneous    Consequent- 
ly ;  the  soul  can  never  be  renewed^  in  any  measure,  till  it 
\%  wholly  renewed. 

And  now,  you  may  possibly  be  ready  to  think,  that, 
if  it  is  really  the  case,  that  you  can  be  the  subject  of  any 
degree  of  true  practical  faith,  even  previous  to  your  be- 
ing  actually  regenerated  ;  then  it  will  not  be  vtvy  diffi. 
cult  for  you  to  accomplish  the  work,  which  you  have  to 
perform.  It  may,  however,  be  much  more  difficult,  than 
what  you  would,  on  a  superficial  view,  be  apt  to  imagine. 
It  may  be,  that  you  have  hitherto  remained,  in  a  great 
measure,  a  stranger  to  your  own  heart.     Falsehood  is  of 


604  ON  THE  CONDITION  OF  THE  SOUL,  [Part  Itl. 

a  very  deceitful  nature  ;  a  very  large  share  of  it,  there« 
fore,  may  possess  the  mind,  and  yet,  on  account  of  that 
counteractive  perception,  consisting  in  speculative  belief, 
of  which  we  have  spoken  belbre,  give  it  but  very  little 
immediate  disturbance.     And,  this  being  the  case,  it  is 
very  often  admitted  as  a  harmless  guest,  and  finds  a  quiet 
residence  in  the  heart,  even  while  it  is  continually  doing 
incalculable  injury,  by  perverting  the  truth,  and  thereby 
depriving  tlie  mind  of  that  practical  belief,  which  it  would 
otherwise  possess.     Falsehood  and  practical  faith  are  per* 
fectly  inconsistent  with  each  other.     In  the  same  propor- 
tion, therefore,  Jis  the  former  prevails,  the  latter  will  be 
suppressed.     But  the  case,  with  respect  to  speculative, 
or  counteractive  belief,  is  essentially  different.     For  this 

may  co-exist  with  a  very  great  degree  of  falsehood 

Here,  then,  there  is  the  greatest  danger  of  your  being 
deceived.     For,  if  your  mind  was  intircly  divested  of 
that  speculative  belief,  which  is  now%  by  its  counteractive 
influence,  constantly  contributing  to  your  support ;  you 
-ivould,  then,  very  sensibly  feel  the  luirestrained  operation 
of  falsehood,  producing  uneasiness,  anxiety,  and  distress. 
A  person  may,  by  some  artificial  means,  palliate,  in  a 
great  measure,  a  deep-rooted  bodily  disorder,  with  which 
he  is  affected,  without  making  but  little  use  of  any  genu- 
ine remedy,  which  is  calculated  to  remove  the  radical 
cause.     And  this  may  be  your  case,  in  respect  to  your 
mijicL     While  yoa  are  continually  deriving  a  temporary- 
support,  from  a  variety  of  surrounding  objects,  on  which 
you  arc  placing  your  dependence,  you  may  imagine  your- 
self to  be  in  a  state  of  spiritual  health  ;  or,  that  you  have 
uothing  worse  to  apprehend,  than  only  a  very  sliglit  dis- 
ease ;  w  hile,  at  the  game  time,  you  are,  in  reality,  how« 


Chap.  XV.3  IN  ITS  NATURAL  STATE.  60S 

ever  insensible  you  may  be  of  it  yourself,  attended  with 
the  most  dangerous  symptoms. 

But  if  you  think,  that  you  can,  without  any  difficulty, 
accomplish  the  great  work,  which  is  absolutely  requisite 
to  be  performed,  in  order  to  your  being  renewed,  and 
having  that  indissoluble  union  with  the  Redtemei,  by 
which  alone  you  can  have  any  title  to  eternal  life,  or  be 
secured,  in  any  degree,  from  that  eternal  death,  to  which 
you  are  now  continually  exposed  ;  then,  there  is  no  bet- 
ter way,  and,  indeed,  no  other  effectual  way,  for  you  to 
have  your  mind  impressed  with  a  proper  conviction,  re- 
lative to  the  true  nature  of  the  case,  than  only  that,  which 
consists  in  your  actually  making  the  experimental  trial. 
And  it  is  a  matter  of  the  utmost  importance,  that  this 
trial  should  be  immediately  begun,  and,  without  inter- 
mission, pursued,  till,  by  the  special,  efficacious  influence 
of  the  Holy  Spirit,  you  become  actually  united  to  the 
Mediator,  in  a  union,  that  can  never  be  dissolved.  And, 
from  first  to  last,  it  must  always  be  remembered ;  That, 
after  all  your  exercises,  and  amidst  all  your  varying  cir- 
cumstances, whatever  they  may  be,  you  never  can,  on 
any  consideration,  have  any  safety,  till  your  c:^se  is  reuUy 
brought  to  this  happy  result.  Always  keep  in  view,  then, 
ihe  solemn  consideration  ;  That  the  distance,  which  now 
separates  you  from  that  awful  line,  which  forms  the  boun- 
dary between  your  temporary,  and  y?>ur  eternal  state,  is 
very  short,  and  is,  every  moment,  growing  shorter  still. 
Therefore ; 

"  Be  wise  to-day  ;  *tis  madness  to  defer ; 
"  Next  day  the  f^tal  precedent  will  nl;ad  ; 
"  Thus  on,  till  wisdom  is  piishM  out  of  life. 
«'  Procrastination  is  the  thief  of  time 


(506  ON  THE  SOUL'S  FINAL  [Part  1!!. 

«'  Year  after  year  it  steals,  till  all  are  fled, 

"  And  to  the  mercies  of  a  moment  leaves 

'*  The  vast  concerns  of  an  eternal  scene. 

YotJNCv 

Rest  not,  till  your  great  work  is  <ione  | 
The  present  hour  may  be  the  last  5 
"  Seize  the  salvaiion  ere  *tis  past, 

«  Nor  mourn  the  blessing  gone. 

"  A  SHORT  DELAY  is  ruin  here ; 
«  A  closing  eye,  a  gasping  breath, 
«  Shuts  up  the  golden  scene  in  deatb, 

«  And  drowns  you  in  despair." 

Therefore,  by  the  immediate,  and  the  continued  exer- 
cise of  practical  faith,  prepare  to  meet  your  God,  in  such 
a  manner,  that  you  may  be  admitted  to  dwell  in  his  hap- 
pily ing  presence  for  ever,  when  you  have  made,  what  you 
must  very  soon  actually  make,  that  most  solemn  experi- 
ment  of  exchanging  your  temporary y  for  your  eternal 
state. 


CHAPTER  XVI. 


ON  THE  DEATH  OF  THE  BODY,  AND  THE  FINAL  TRANSI- 
TION  OF  THE  SOUL  FROM  TIME  TO  ETERNITY. 

W  AVING  investigated  the  grand,  original  principles, 
which  constitute  a  system  of  the  most  interesting  prac* 
tlC'il  importance  to  all  perceptive  beings,  who  yet  retain 
a  Capacity  of  bting  happy  ;  or,  who  have  notintirely  lost 
their  only  Saviour  ;  we  shall  now  look  forward  to  the  final 
termination  of  the  present  life. ...even  to  the  awful  borders 
of  the  visible,  and  invisible  world.     Respecting  which 


€hap.  XVI.3  AND  ETERNAL  STATE.  607 

Ive  shall,  for  the  purpose  of  briefly  disclosing  the  aston- 
ishing prospect  of  those  ultimate  consequences,  which 
result  from  the  leading  principles,  that  compose  the  sys^ 
tem,  which  has,  in  the  preceding  pages,  been  already  ex- 
hibited, draw  aside  the  intervening  vail.  And,  having 
taken  a  general  view  of  those  two  amazing  states  of  end- 
less happiness  and  misery,  on  the  other  side  of  that  irre- 
passable  line,  which  divides  time  from  eternity,  we 
shall  then  brino;  the  contents  of  this  volume  (the  product 
of  many  a  serious  hour)  to  a  solemn  close. 

We  shall,  first,  while  sin  is  hastening  to  finish  its  v/orky 
by  introducing  such  a  degree  of  falsehood,  as  to  dissolve 
the  vital  uriion,  accompany  the  body,  in  its  short  journey 
to  the  grave  ;  and  tlien  attend  the  soul  to  its  final  resi- 
dence, in  that  eternal  state,  from  which  there  is  no  return. 

The  greatest  possible  sum  of  real  good,  with  the  intire 
exemption  from  every  evil,  was  perfectly  consistent  with 
the  original  constitution  of  things  ;  and  might  have  been 
for  ever  enjoyed  by  all  perceptive  beings ;  had  not  finite 
free  agents,  by  their  lawless; conduct,  interrupted  the  gla- 
rious  harmony,  and  prevented  the  happy  intercourse, 
which  would,  otherwise,  have  universally  subsisted  be- 
tween the  mutable  system  of  finite  existence,  and  die 
immutable  system  of  infinite  perfection.  But  now  ''  is 
the  gold  become  dim,"  and  "the  most  fine  gold  chan^ed.'^ 
(Lam.  iv.  1.)  For  sin,  consisting  in  the  transgression  of 
that  divine  law,  by  which  all  finite  free  agents  are  abso- 
lutely prohibited  from  having  any  connexion  with  the 
Q)  iginal  principle  of  evil ;  that  is,  the  destroyer  ;  or,  the 
Deity's  destroymg  power^  is  performing  a  series  of  ojie- 
rations,  by  intr(;ducing  into  the  internal  state  of  things^ 
that  fakehood^  which,  by  progressive  degrees,  is  continu- 


50S  ON  THE  SOUL'S  FINAL  [Part  lit 

iillv  preparing  the  way  for  natural  death;  coiisist- 
inff  in  the  intire  derangement,  and  the  total  disorder  of 
that  mo3t  wonderful  composition  of  organized  matter, 
through  the  instrumentality  of  which,  previous  to  this 
awful  event,  a  mutual  intercourse,  or  correspondence,  is 
earried  on  between  the  mental  and  the  material  system. 
It  is  "sin  when  it  is  finished,"  that  *'bringeth  forth 
DEATH."  For  even  after  it  has  begun  to  operate,  it  does 
not,  all  at  once  accomplish  its  whole  work,  on  account  of 
various  temporary  causes,  both  in  the  external  and  internal 
system,  by  the  counteractive  influence  of  which,  it  is,  in 
some  degree,  and  during  some  interval  of  time,  impeded 
in  'jts  progress.  But,  at  length,  all  counteractive  influence 

intirelv  fails Then  actually  arrives  the  solemn  crisis.... 

when  the  soul,  unalterably  destinated  to  an  eternal  state 
of  weal  or  wo,  can  no  longer  be  a  tenant  of  that  mortal 
body,  respecting  which,  no  I'^ght  can  now  enter  the  eye.... 

no  sound  salute  the  ear nor  breath  expand  the  lungs 

the  circuh^ting  blood,  meeting  with  a  total  obstruction,  in 

every  part,  intirely  ceases  to  flow the  heart  beats  no 

more 

T^  us,  that  wonderful  composition,  resulting  from  the 
peculiarly  refined  Uiodilication  ofm  .terial  substance,  more 
cuiiously  wrought,  and  more  highly  flrjishrd,  than  ali  the 
other  v'orks  of  the  great  Creator,  in  the  present  world  of 
matter,  is  whoil)  laid  in  ruins,  and  mingled  with  the  com- 
mon dust.  But  the  s-^ul,  being  of  an  essentially  differ- 
ent iiature,  and  not  consisting  of  matter  nor  motion,  either 
eepi.iate  or  combincclj  or  modified  in  any  possible  \vay 
whatever,  still  r  tains,  and  wil!  for  <^ver  continue  to  re- 
tain, its  own  conscious  existence  and  personal  idenrUty. 
Destruction^  therefore,  whenever  it  is  mentioned  with 


dbap  XVl]  ANt)  fitERNAL  STATE.  609 

reference  to  the  mind,  universally  implies  the  intire  loss 
of  its  life,  and  not  the  dissolution  of  its  existence.  The 
body  being  consigned  to  its  lonely  mansion  in  the  si- 
lent tomb,  we  shall  now  proceed  to  a  brief  considera- 
tion  of  the  final  state  of  the  soul;  after  having  intro- 
duced a  few  preliminary  observations,  respecting  the  pro- 
priety and  importance  of  the  use  of  figurative  language 
on  this  solemn  subject ;  in  order  that  reason  and  imagi- 
nation may  always  both  conspire,  with  united  force,  in 
every  attempt,  which  is  made  to  form  a  true  esrimate  of 
the  awful  realities  of  endless  futurity* 

From  some  of  the  figurative  representations,  that  arc 
given,  respecting  the  general  resurrection,  the  last  judg- 
ment, and  the  final  retribution  of  rewards  and  punish- 
ments, the  inattentive  reader  of  the  sacred  scriptures  may 
be  in  danger  of  being  misled,  by  understanding  that,  in 
a  literal  sense,  which,  according  to  the  strict  truth  and 
reality  of  things,  far  surpasses  any  literal  description,  that 
can  ever  be  conveyed  to  the  mind,  in  its  present  imper- 
fect state.  W  ith  regard  to  objects,  that  relate  to  the  pre- 
sent world,  descriptions  may  rise  so  high,  as  to  exceed 
the  bounds  of  the  actual  truth  and  literal  reality  of  the 
objects  described  ;  and  thus  be  the  occasion  of  exciting 
groundless  hopes  or  fears.  Imagination,  in  this  case,  di- 
recting its  views  to  the  bright  or  the  gloomy  side,  may 
extend  beyond  its  proper  sphere.  But  the  case  is  essen- 
tially different,  as  it  relates  to  those  most  solemn,  and 
all  important  scenes,  which  endless  futurity  is  to  succes- 
sively unfold  to  the  conscious  mind.  For  here  imagin- 
ation may,  and  ought,  to  exert  itself  to  the  utmost  of 
its  strength.     While,  at  the  same  time,  it  should  be  the 

business  of  reason,  not  to  give  any  check  to  the  mind, 

E  4 


510  ON  THE  SOUL'S  FIPTAL  [Fart  1% 

thus  endeavouring  to  enlarge  its  ideas,  but,  on  the  con- 
trary, to  sanction  the  conckision,  That,  even  imaginatioa 
itself,  in  its  boldest  flights,  isflu',  inconceivably  flir,  from 
having  a  full  view  of  the  real  magnitude  of  its  object, 
in  its  true  extent.  This  is  the  reason,  therefore,  why  figu- 
rative representations  are  often  given,  in  order  to  com» 
municate  ideas,  respecting  thosc^  realities,  for  the  pur- 
pose of  expressing  which,  all  literal  descriptions  are  in^ 
tirely  inadequate.  Though,  while  looking  at  those  tem- 
poral objects,  which  actually  are,  or  have  been,  visible 
to  the  natural  eye,  it  is,  many  times,  the  proper  office 
of  reason  to  restrain  the  imagination,  in  order  to  pre- 
vent it  from  transgressing  its  due  bounds ;  yet,  in  corr- 
templating  the  eternal  realities  of  futurity,  both  reason  and 
imagination  may  jointly  conspire  to  contribute  to  each 
other  their  mutual  assistance,  for  the  purpose  of  present- 
ing the  mind  with  the  m.ost  extensive  conceptions,  with- 
out any  danger  of  ever  exceeding  the  bounds  of  the  truth 
and  reality  of  the  objects,  to  which  they  relate.  The 
representations,  that  are  given  in  the  sacred  writings,  re. 
lative  to  the  general  resurrection,  the  finul  judgment,  the 
irreversible  sentence,  which  is  to  be  passed  on  the  right, 
ecus  and  the  wicked,  and  the  respective  places  of  their 
final  residence,  in  complete  happiness  or  perfect  misery, 
are  most  solemn  and  aft'tcting*^  And  it  does  not  belongs 
to  reason,  in  this  case,  to  restrain  the  imagination,  and 
damp  its  aidour,  by  confining  all  those  representations  to 
their  strict,  literal  srnse ;  and  then,  from  the  supposed 
inconsistencies,  implied  in  the^m  to  draw  the  rash  con- 
clusion, Thi!t  they  are  all  merely  visionary,  vain,  and 
delusive.  But  it  is  the  grand  business,  of  reason,  in  this 
case,  to  assist  the  imagination,  and  strengthen  it  with  the 


Ch«i).  XVI]  AND  ETERNAL  STATE.  ^i 

assurance,  that  all  those  representations  are  most  strictly 
true,  in  reality ;  and,  if  they  are  not,  respecting  every 
circumstance,  literally  true,  it  is  because  they  do,  taken 
inertly  in  a  literal  s^nse,  fall  below,  very  far  below,  the 
real  truth  of  their  respective  ol>jects.  For  it  must  be 
adopted,  as  a  fundamental  principle  ;  That  all  which  is 
said,  or  ever  can  be  imagined,  relative  to  the  cenain  re- 
atity,  the  perfect  degree,  and  the  endless  duration,  of  the 
happmess  or  misery,  which  the  soul,  in  its  future  state 
of  existence,  is  to  enjoy  or  endure,  is,  in  the  most  strict, 
LITERAL  sense,  absolutely  true. 

Hence  it  follows,  as  a  universal  rule  ;  That,  respecting 
the  particular  mode  or  manner,  in  which  eternal  happi- 
ness or  misery  is  to  be  enjoyed  or  endured,  every  repre- 
mentation,  which  is  most  properly  calculated  to  affect  the 
heart,  and  lead  the  imagination  to  enlarge  its  views,  to 
the  utmost  extent  of  its  capacity,  may  always  be  safely 
admitted,  without  any  danger  of  error.  For  it  is  impos- 
sible, that  any  such  representation,  whether  it  is  taken  in 
a  literal,  or  a  figurative  sense,   should  ever  exceed  the 

REAL    TRUTH. 

The  practical  use,  which  is  to  be  made  of  what  has 
now  been  observed,  may  be  illustrated  by  referring  to 
what  is  said,  in  the  sacred  writings,  with  respect  to  the 
manner,  m  which  the  finally  impenitent  are  to  receive 
their  future  punishment.  We  will  suppose,  then,  thaj- 
after  your  having  been  accustomed,  for  some  time,  to  con. 
fine  your  views  to  the  literal  sense  of  those  representa- 
tions, that  are  given,  relative  to  this  awful  subject,  you 
are,  at  length,  either  by  your  own  speculations,  or  by  ar- 
guments, which  others  have  suggested  to  your  mind,  led 
to  conclude^    That  those  reprcvsentations,  according  to 


612  ON  THE  SOUL'S  FINAL  [Part  III. 

their  literal  import,  cannot  be  admitted,  as  constitul-* 
ing  a  part  of  any  system,  that  is  worthy  of  your  ra- 
tional belief;  and,  in  consequence  of  this,  you  muke  a 
most  rush,  violent,  and  dangerous  attempt  to  reject  the 
whole,  as  being  nothing  but  a  mere  delusion  j  or,  ad- 
mitting it  to  be  a  reality,  you  endeavour  to  persuade 
yourself,  that  it  is  far  less  dreadful,  than  what  is  repre- 
sented. Hence  you  come  to  a  determination  to  set  rea-^ 
son  as  a  guard,  to  prevent  imagination  from  running  to 
excess.  But  it  ought  to  be  considered :  That  such  a 
met:iod  of  proceeding  is  intirely  wrong,  and  directly  the 
reverse  of  what  you  ought  to  pursue.  Instead  of  per- 
verting your  reason,  in  the  exercise  of  doubtful  disputa^ 
tions,  with  regard  to  the  question,  "  How  the  wretcl^ed 
victims  of  Almighty  vengeance  can  be  cast  into  a  lake 
OF  FIRE,  and  there  lie  for  ever  consuming,  but  yet  never 
be  consumed:''  you  ought  to  admit  it  as  a  leading,  in*, 
controvertible  principle  ;  That,  whatever  may  be  the  par- 
ticular manner^  according  to  which,  future  punishment 
■will,  in  the  final  result,  he  inflicted  or  endured,  yet  all  the 
descriptions,  that  language  can  ever  express,  or  imagina- 
tion conceive,  as  they  relate  to  the  absolute  certainty y  the 
perfect  degree ^  and  the  endless  duration^  of  the  punish- 
ment ITSELF,  are  most  strictly  true. 

Let  this  principle  be  admitted,  and  steadily  maintained, 
and  then  a  firm  foundation  will  be  laid  for  reason  and 
imagination  always  to  act  in  concert.  Though,  with  re- 
spect to  temporal  objects,  it  is,  as  we  have  already  ob- 
served, often  requisite,  that  imagination  should  be  con- 
trolled by  reason,  that  it  may  be  confined  within  its  pro- 
per limits  ;  yet  the  case,  respecting  the  solemn  realities 
of  futurity,  is  essentially  different.     For,  in  this  case,  the 


Oap.  XVI.3  AND  ETERNAL  STATE.  GV.i 

objects,  not  being  temporal,  but  eternal,  are  of  bound- 
less extent.  And  therefore,  the  imagination,  instead  of 
being  laid  under  any  restraint,  requires  all  the  aid,  that 
reason,  or  any  other  faculties  of  the  soul,  all  conspiring, 
with  united  force,  can  possibly  supply. 

We  have  taken  a  view  of  the  soul,  during  its  union 
with  the  body,  and  have  atterided  it  to  the  last  stage  of 
its  existence,  in  its  introductory  state.  We  have  seen 
that  noble  fabric,  the  body,  once  exhibiting,  beyond  all 
others  in  the  material  system,  the  most  curious,  and  the 
most  wonderful  specimen  of  the  great  Creator's  infinite 
wisdom  and  inimitable  skill,  now  totally  demolished,  and 
united  with  the  general  mass  of  inanimate  matter.... of 

that,  therefore,  we  have,  at  present,  no  more  to  say 

Leaving  the  body,  then,  we  shall  turn  our  attention  to  the 
state  of  the  soul,  which  has  now,  if  never  before  met 
its  final  destiry. 

^'  Sin,  when  it  is  finished,  bringeth  forth  death  :" 
That  is,  the  death  of  the  bodi/,  universally ;  and,  i?i  some 
cases,  the  death  of  the  soul.  Respecting  a  case  of  this 
ki?id,  we  shall  now  make  a  few  observations ;  in  wliich, 
since,  in  the  course  of  this  work,  we  have  already  said  so 
much  on  the  subject,  we  shall  here  be  very  brief.  And 
the  reader,  in  order  to  have  a  right  understanding  of  the 
oature  and  cause  of  the  eternal  death  of  the  soul,  must 
pay  a  special  attention  to  the  principles  (that  have  been 
exhibited  in  the  preceding  pages,  and  are  interwoven 
through  the  whole)  from  which  that  tremendous  conse- 
OtJENCE,  which  is  now  to  be  described,  naturally  flows. 
In  the  case,  a  brief  description  of  which  is  now  to  begi- 
ven,  the  destroyer,  or,  which  is  the  same,  the  Deity "'s  de- 
stroying power,  consisting    in   the  possibility  of  being 


Oi4  ON  THE  SOUL'S  FINAL  [Part  III. 

eternally  miserable,  continues  to  attend  the  soul,  to  the 
very  last ;  or,  till  sin,  finishing  its  whole  work,  by  ihe  in- 
troduction of  a  perfect  degree  of  falsehood  i^: to  the  men- 
tal system,  actually  brings  on  the  fatal  crisis,  which  in- 
volves  the  soul's  eternal  destiny.     At  this  awful  moment 
(dreadful,  beyond  the  reach  of  all  conception ! )  the  Deity, 
originally  sustaining  the  character  of  the  "  one  Lawgiver, 
who  is  able  to  save  and  to  destroy,"  removes  that  b:ilanca 
(relative  to  endless  happiness  and  misery)  which,  from 
all  eternity,  he  had  previously  continued  to  hold,  by  in- 
tiniy  remitting  his  saving,  and  retoinmg  his  destroy- 
ing POWER.      And,  therefore,  the  soul,  being  eternally 
deprived  of  its  only  Sqv-  )ur,  and  left  alone  with  the  de- 
stroyer,  sinks,  at  once,  in^o  a  state  of  irrecoverable  ruin ; 
and  must  continue  to  sink.... for    ever.     For,  a  full 
measure  of  iNiQjjixy,  having  once  been  present,  with- 
out any  counteractive  principle,  then  immediately  retires 
from  the  present  to  the  past,  and  there  fixes  its  final  and 
eternal  residence  ;    continually  extending    its  influence 
from  the  past  to  the  present,  and  thus  for  ever  ope- 
rating in  the  production  of  negative  pffrcept'on  ;  tliat  is, 
pain  or  misery      And  when  it  has  produced  one  degree 
of  pain,  it  will  immediately  produce  a  second,  in  addi- 
tion to  the  first ;  then  a  third  ;  and  thus  continue  to  add 
new  degrees,  through  endless  duration.     All  this  the 
soul,  being  intirely  divested  of  every  counteractive  prin- 
ciple, and  therefore,  being  reduced  to  a  perfectly  helpless 
and  hopeless  state,  must  ft»r  ever  endure,  without  being 
caj)able  of  making  the  least  resistance* 

The  description,  which  is  here  given,  respecting  the 
finul  s^ite  of  the  soul,  in  that  particular  case,  which  has 
been  uiuler  consideration,  is  noi  figurative  ;  but  it  ismos^ 


Ciiap.  XVr.]  AND  £TERMAL  STATE:  ^l^ 

Strictly  true,  in  a  litera/  sense.  Now,  in  order  thut  ima-^ 
ginatian,  which,  m  this  case,  can  never  transgress  its  pro- 
per bounds,  may  conspire  with  reason^  to  present  the 
mind  with  a  conception,  as  lively  as  possible,  of  the  tre- 
mendous reality,  tliat  has  been  described,  Jiguratlve  lan- 
guage va'Siy  properly  be  introduced.  And  since  the  soul, 
being  in  the  situation,  that  has  been  described,  is  abso- 
lutely cut  off  from  all  connexion,  and  from  all  communi- 
cation, or  intercourse,  with  the  external  state  of  thingSy 
it  may  be  represented,  as  being  eternally  confined  to  a 
dreadful  prison  ;  as  being  attended  with  a  worm,  that 
NEVER  DIES,  and  as  being  in  the  midst  of  an  unquench- 
able FIRE  ;  even  a  lake  of  unfathomable  depth^ 
that  BURNS,  and  will  for  ever  continue  to  burn,  with 
PiRE  and  BRIMSTONE.  Such  representations  as  these^^ 
may,  indeed,  be  said  to  vary  from  the  real  truth ;  but 
then  it  must  always  be  remembered,  that  the  variation 
universally  consists,  not  in  excess;,  but  in  defect*  These 
representations,  or  any  others,  that  the  language  of  mor- 
tals can  possibly  furnish,  never  can  be  the  occasion  of 
any  deception,  by  leading  the  mind  to  believe  more  than 
what  is  most  strictly  and  absolutely  true.  For,  instead 
of  implying  mare,  they  imply  less,  far  less,  than  what  is^ 
actually  implied  in  the  literal  reality  of  the  objects  de- 
scribed. 

^With  regard  to  this  awful  subject,  therefore,  imagina- 
tion, with  the  aid  of  all  the  most  striking  descriptions, 
that  language  can  afford,  may  exert  its  whole  strength, 
without  ever  being  able  to  exceed  the  bounds  of  the  real 
truth,  of  which  it  attempts  to  form  a  conception.  Con-  . 
sequently,  respecting  the  tremendous  reality,  v/hich  has 
now  been  consideredj  every  objection^  that  ever  can  pos- 


616  ON  THE  SOUL'S  FINAL  [Part  itti 

sibly  be  raised,  against  any  description,  as  being  over- 
strained, is,  from  the  very  nature  of  the  case,  absolutely 
erroneous* 

We  have  observed  ;  That  iniquity  having  once  taken 
its  fixed  residence  in  the  past,  will  continually  transmit 
its  influence  from  the  past  to  the  present,  producing  pairii 
or  misery,  in  one  degree  after  another,  in  proportion  as 
the  past^  in  consequence  of  its  incessantly  receiving  new 
-supplies  from  the  future,  is  for  ever  extending  its  length 
of  duration.  This  being  a  literal  reality,  a  most  amazing 
object  is  presented  to  view,  sufficient  to  give  full  scope 
to  the  most  vigorous  imagination  ;  it  is  an  object,  how- 
ever, which  imagination,  with  the  utmost  exertion  of  alt 
its  powers,  and  with  all  the  aid,  it  can  ever  receive,  can 
never  reach.  Yet  some  assistance  may  be  obtained,  by 
the  use  of  figurative  language^  so  as  to  furnish  the  mind 
with  a  faint  glimpse  of  that  awful  reality,  which,  in  its 
full  extent,  surpasses  all  conception.  Let  it  be  consi- 
dered, then,  That  time,  flowing  in  endless  succession 
from  the  future  to  the  present,  and  from  the  present  to 
the  past,  may  be  called  "the  breath  of  the  Lord." 
Then,  in  order  that  we  may  form,  respecting  the  dismal 
habitation  of  the  soul,  experiencing  the  inexpressible 
horrors  of  the  second  death,  some  conception,  very  im- 
perfect, indeed,  in  its  utmost  extent,  but  really  true,  as 
far  as  it  extends,  vvc  miy  j  »in  with  the  prophet  and  say  : 
**T(>phet  is  ordained  oF  old,  yea,  for  the  king  it  is  pre- 
pared :  he  ha^h  made  it  deep  and  large ;  tlie  pile  thereof 
is  FIRE  and  much  wood,  the  breath  of  the  Lord, 
.  like  a  stream  of  brimstone,  doth  khidle  it."  (Isa. 
XXX.  33.)  It  is,  therefore,  far,  very  flir,  from  being  a  po- 
etical fiction  to  describe  TH£  dreary  mansion,  where 


Chap.  XVI.]  And  eternal  stats.  61? 

the  soul,  after  having  once  been  forsaken  by  the  Saviour^ 
must  for  ever  reside,  by  calling  it, 

"  A  DUNGEON,  horrible  on  all  sides  round ; 

"  As  one  great  furnace  flamed... .yet  from  these  flames 

**  No  light,  but  rather  darkness  visible 

$*  Serves  only  to  discover  sights  of  wo  ! 

«  Regions  of  sorrow  !  doleful  shades !   where  peace 

"  And  res      in  nevf.r  dwell :  hope  never  comes  ; 

^' lit  torture,  without  end, 

«  Still  urges,  and  a  fiery  deluge  fed 

"  With  ever  burning  sulphur  unconsumed." 

MiLTOir. 

We  shall  now  turn  away  from  these  scenes  of  horror^ 
and  proceed  to  take  a  view  of  a  case,  which  is  directly 
opposite  to  that,  which  has  just  been  described.  And, 
in  the  case,  which  we  are  how  to  consider,  the  destroyerj 
who  naturally  attends  the  sbul,  in  the  first  stage  of  its  ex- 
istence,  is,  by  the  special,  efficacious  influence  of  the  Holy 
Spirit,  destroyed  ;  and  consequently  the  Soiil,  previous  to 
sin's  having  finished  its  work,  in  bringing  forth  death,  by 
the  introduction  of  a  perfect  degree  of  falsehood,  has  an 
indissoluble  union  with  the  Saviour.  And,  this  being  the 
case,  the  whole  foundation  of  eternal  death  is  intircly  re- 
moved, and  eternal  life  is  unalterably  confirmed.  Sin, 
therefore,  having  its  league^  with  the  "  power  of  dark- 
ness," utterly  broken,  without  any  possibility  of  its  ever 
being  renewed,  can  do  nothir^g  more  than  only  to  intro. 
duce  temporal  death.  But  here  all  description  intirely 
fails,  when,  by  the  use  of  it,  any  attempt  is  made  to  ex- 
hibit an  adequate  view  of  your  case,  whoever  you  may 
be,  that  are  in  this  happy  condition.     Your  eye  hat])  not 

seen,  nor  vour  ear  heard,  nor  can  your  imagination,  cojuv* 

F  4 


618  ON  rUK  SOl/L'fe^'^ikAL  [Fart  lli 

tinuallv  acquiring  new  strengtli,  through  coiintless  miK 
lions  of  ages,  conceive  the  ^^reatifcss  of  that  fcJicity^ 
which  you  are  to  enjoy  ;  and  to  which  you  have,  even 
now,  an  infiillible  title. 

You  was  once  exposed  to  the  infinite  danger  of  in tire- 
ly  losing  the  life  of  your  soul ;  for  you  was  in  a  state  of 
spiritual  death,  and,  therefore,  was  totally  destitute  of 
eternal  life.  And  though  you  was  attended  with  the  Re- 
deemer, who  contiuually  preserved  you  from  immediate 
destruction;  yet  you  had  no  security;  for  you  was 
also  attended  with  "the  God  of  this  world,"  with  whoiii 
sin,  being  in  league,  was  hastening  to  finish  its  work,  by 
introducing  a  perfect  ckgree  of  falsehood,  and  thus  bring 
on  the  fatal  catastrophe.  But  you  have  now  most  hap- 
pily escaped,  in  having  been  the  subject  of  a  glorious  and 
essential  change,  effected  by  special,  efficacious  divine  in- 
fluence, and  consisting  in  what  is  called  regeneration;  or 
that  new  birth,  without  which  no  one  can  ever  enter  into 
the  kingdom  of  heaven.  For  by  that  power,  with  which 
the  Dei^y  has  from  all  eternity  been  invested,  t/ou  gave 
your  consent  to  his  introducing  that  special  volition,  by 
which  the  Redeemer  fell,  that,  by  falling,  he  might  rise 
again,  in  that  counteractive,  all-conquering  influence  of 
the  Holy  Spirit,  by  which  the  destroyer  is  now  fallen  to 
rise  no  more.  The  whole  foundation,  therefore,  for  sin 
ever  to  do  any  thing  more,  than  only  to  introduce  tem- 
porary evil,  is  intin  ly  overthrown.  And  the  whole,  that 
sin  cm  ever  do,  is  to  (inish  its  work  by  giving  entrance 
to  a  perfect  dei^ree  ol*  falsehood,  so  as  to  dissolve  the  pre- 
sent union  between  the  body  and  the  mind  ;  and  thus 
introduce  that  iniquity,  which,  were  you  not  indissolubly 
uu'ted  to  tlie  Deity's  saving  power,  xhaX  is,  the  ever  dear, 
smd  adorable  bAViouR,  would  eternally  continue  to  ope- 


Ciup.  XVI.] 


AND  ETHRNAL  STAT£.  €19 


rate,  in  the  production  of  misery,  for  ever  increasing,  by- 
progressive  degrees,  but  which  will,  by  him,  be  immed  i. 
ATELY  COUNTERACTED  ;  SO  that  it  cun  havc  no  other 
efl'ect,  but  only  what  will  consist  in  one  momentary  pain, 
with  which  will  finally  end  all  your  sin  and  su'lerings, 
leaving  no  possibility  of  your  being  ever  again,  in  any 
degree  subjected  to  their  dominion. 

Whether  your  soid^  after  the  present  vital  union  has 
once  been  dissolved,  will  ever  again  be  united  to  the 
same  individual  body^  consisting  of  the  same  identical 
particles,  as  the  one  which  you  will  leave,  when  you 
make  ihe  solemn  transition  from  time  into  eternity ;  is  a 
question,  intirely  of  a  speculative  nature,  and  of  no  inte- 
resting importance.  For  the  body,  which  you  now  have, 
as  soon  as  it  is  deserted  by  the  mind,  will  be,  in  no  re- 
spect any  better  than  any  other  mass  of  inanimate  matter. 
But  since  a  real  material  body,  of  some  kind  or  other, 
will  be  necessary,  as  an  instrument  or  medium,  by  which 
an  eternal  series  of  positive  perceptions  may  be  produced, 
and  presented  to  the  mind  (because  it  is  peculiar  to  the 
Deity  alone  to  have  positive  perception,  without  the  in- 
tervention of  any  medium)  therefore,  it  may  be  admitted, 
as  a  principle  of  indubitable  trudi  :  That  the  all- wise  and 
all-][tovverful  Creator,  your  infinitely  kind  Friend  and  most 
indulgent  FaUier,  will  provide  for  you  a  body,  which  will 
be  calculated,  in  the  best  manner  possible  to  happify 
your  soul.  It  will  be  composed  of  materials,  so  curi- 
ously wrought,  and  so  exquisitely  refined,  as  to  exceed, 
in  excellence  and  beauty,  all  that  you  have  ever  seen, 
or  can  see,  in  the  present  world.  It  will  not,  like  the  one 
which  you  now  possess,  consist  of  flesh  and  blood,  re- 
quiring food  and  nourishment ;  but  it  will  be  of  an  in- 
corruptible, and  immortal  nature ;  and  therefore  it  ma^- 


5^  ON  TH£  SOUL'S  FINAL  fPart  11^ 

be  called,  a  spiritual  body,     "  There  is  a  natural  body, 
and  there  is  a  spiritual  body.     For  flesh  and  blood  can- 
not inherit  the  kingdom  of  God :  neither  doth  corrup- 
tion   inherit  incorruption.      For  this  corruptible  must 
put  on  incorruption,  and  this  mortal  must  put  on  im» 
mortality.     So  when  this  corruptible,  shall  have  put  on 
incorruption,  and  this  mortal  shall  have  put  on  immor- 
tality, then  will  be   brought  to  pass  the  saying  that  is 
written,    Death  is  swallowed  up  in  victory.     O  death, 
■where  is  thy  sting?    O  grave,  where  is  thy  victory?.... 
The  sting  of  death  is  sin,  and  the  strength  of  sin  is  the 
law.     But  thanks  be  to  God,  who  giveth  us  the  victory, 
through  our  Lord  Jesus  Christ."     (1  Cor.  xv.  44,  &c.) 
Your  manner  of  existing,  in  a  future  state,  will  be  in- 
tirely  different  from  that,  in  which  you  now  exist.     For 
you  will  not  then  be,  as  you  are  now,  conveyed  from 
place  to  place,  by  a  series  of  mechanical  operations,  on- 
ginating  in  a  particular  succession  of  voluntary  motions  ; 
which,  having  been  begun,  one  after  another,  in  a  certain 
part  of  the  body,  are  (-hence  communicated,  according 
to  the  laws  of  mechanism,  to  the  other  parts,  which  are 
connected  with  that,  in  which  each  voluntary  motion  suc- 
cessively begins.     But  you  will,  according  to  your  de- 
sires, be  transported  from  one  part  of  the  universe  to  an- 
other, with  the  ease  and  swiftness  of  a  thought.     And 
since  you  will  then  be  furnished  with  a  real  material  bo- 
dy, sensible  objects,  more  grand  and  sublime,  than  you 
have  ever  yet  seen,  or  conceived,  will,  in  the  most  agree- 
able succession,  be  presented  to  your  astonished  view.... 
You  will  be  entertained  with  musick,  proceeding  from 
instrunients  or  voices,  and  flowing  in  such    rapturous 
i^trains,  as  would,  if  once  heard  in  Uiis  state  of  mortalityj 


Chap.  XVI.]  AND  ETERNAL  STATE.  6:21 

be  sufficiently  powerful  to    instantly  dissolve  the  vital 
union.     And  in  this  divine,  this  heavenly  employment, 
you  will  be  completely  qualified  to  take  an  active  part.... 
You  will  have  full  opportunity  and  time^  or  rather  eter- 
nity, to  contemplate,  with  increasing  wonder  and  de- 
light, the  magnificent  works  of  tlie  great  Creator,  in  the 
various  parts  of  his  boundless  dominion....  And  not  only 
your  outward  senses,  in  having  a  most  easy,  extensive 
and  pleasing  correspondence,  with  all  external  objects 
that  are  suited  to  the  noble  dignity  of  your  elevated  rank 
in  the  scale  of  being,  will  be  completely  gratified ;  but 
likewise,  all  the  intellectual  faculties  of  your  mind^  being 
continually  more  and  more  strengthened  and  invigorated, 
will,  by  progressive  degrees,  for  ever  expand.     And,  con- 
sequently, you  will  always  view,  with  the  increasing  rap- 
ture of  extatick  admiration,  without  any  mixture  of  er- 
ror, the  exquisite  beauties  of  truth,  in  its  purest  form. 
And  you  will  for  ever  enjoy,  without  any  interruption  or 
disturbance,  all  the  noble  pleasures,  that  can  result  from 
social  intercourse  ;  and  all  the  endearments  of  society,  in 
a  state  of  improvement,  rising  to  the  highest  possible  de- 
gree of  perfection.     You  will  then  know,  by  a  far  more 
happy  experience,  than  any,  of  which  you  are  now  capa- 
ble of  being  the  subject,  what  is  the  real  nature  of  the  • 
most  refined  love,  and  the  most  generous,  exalted  friend- 
ship.    And  you  will  rejoice,  not  only  in  your  own  hap- 
piness, and  that  of  all  other  finite  beings,  who  have  a  ca- 
pacity of  being  happy  ;  but  you  will,  also,  from  the  most 
pure  sympathetick   benevolence,  for  ever  rejoice,  with 
joy  unspeakable  and  full  of  glory,  in  the  universal,  iiide-^ 
pendent,  immutable,  and  eternal  felicity  of  the  infinite 
Jehovah;    to  whom  relate  three   adorable    sub- 


eQ2  ON  THE  SOUL^S  FINAL  [Part  III. 

siSTENCEs;  called  "  the  Father,"  *' the  ^on,"  and  "  the 
Holv  Spirit;"   which  Three  iwc.  to  he  considered,  not  as 
distinct  personal  agents^  or  indwidtial  conscious  beings  ; 
but  as  PRiNCiPLEb  of  ACTK  N,  essentially  relating  to 
the  One   Universal,  Immutable,  and  Eternal  Agent,  to 
whom  all  possible  perfection  absolutely  belongs.      And 
these  Three,  essentially  subsisting  in  the  nature  of  the 
Deity,  have  a  relation  to  the  finite  mind,  as  long  as  it  re- 
tains a  capacity  of  happiness.     And  therefore,  they  are 
(especially  the  Second  and  the   Third)  called  by  names, 
peculiarly  expressive  of  their  respective  offices^  in  the 
grand  economy  of  redemption.     Thus,  the  Second  is 
often  called  the  Mediator,  the  Redeemer,  or  the  Saviour  ; 
and  the  Third,  the    Sanctijier,  or  the  Comf  rter.     You, 
therefore,  having  already  an  indissoluble  union  with  the 
Mediator,  will  always  have  a  free  access  to  the  Father, 
who,  through  the  Son,  will   for  ever  continue  to  enrich 
your  mind,  by  communicating,  in  as  large  a  measure^ 
$is  your  finite  capacity  can  receive,  the  happifying  influ- 
ences of  the  Holy  Spirit.     And  while  you  are  advancing 
forward,  in  endless  progression,  fiom"  stage  to  stage,  in 
higher  and  higher  degrees  of  happiness,  the  most  pure, 
exalted,  and  refined,  you  will  not  think  even  eternity  it- 
self too  long  to  appreciate  the  inestimable  value  of  the 
absolute  impossibility  of  your  ever   being  defiled   with 
sin In  this  glorious  state  of  perfect  holiness  and  incon- 
ceivable happiness,  ever  being  most  delightfully  employ- 
ed, in  praising  your  Creator,  and  celebrating-  the  wonders 
of  redeeming  love,  you  will  always  remain,  through  the 
whole  of  that  interminable  duration,  which  measures  the 
existence  of  the  Deitv. 


Glisp.  XVr.]  AND  ETERNAL  STATE.  625 

Wc  have  now  taken  a  view  of  the  several  subjects 
to  whioh  we  proposed  to  attend.  And,  that  what  has 
been  written,  may  be  rightly  understood,  and  have  a  be- 
nefi'.  ial  effect  on  (he  mind  of  the  reader,  it  must  be  pe- 
rused with  attention,  seriousness,  impartiality,  and  can- 
dour. What  is  designed  to  be  exhibited  to  view,  in  the 
preceding  pdges,  is  something  more  than  a  mere  specula- 
tive system.  Some  parts  of  it  will  readily  appear  to  be  of 
the  highest  practical  i?7ip or tance  ;  and  if  it  is  connected, 
in  all  all  its  parts,  then  t/ns  must  be  the  general  charac- 
ter of  the  whole. 

It  cannot  have  escaped  the  notice  of  the  attentive  reader, 
That  the  Deity  is  every  where  introduced,  as  being  the 
Supreme,  Universal  Agent,  in  the  production  of  all  ef- 
fects, throughout  the  whole  system  of  ?j2atter  and  tnind 
This  Universal  Divine  Agency,  however,  we  have,  in  the 
course  of  this  work,  iuUy  shown  to  be  of  such  a  nature^ 
as  not  to  infringe,  in  any  degree,  the  libertt/  of  finite 
agents. 

.  Some,  perhaps,  may  remark  ;  That  something  ought  t(> 
have  been  said,  relitive  to  the  divi;ie  volition,  as  well  as 
that  which  is  peculiar  to  tlie  fmte  mind.  In  answer  to 
this,  it  may  be  observed  ;  That,  in  treating  on  the  Divine 
Agency,  (wliich  any  one,  if  he  chuses,  me^y  cixW  volition  J 
we  have,  for  the  sake  of  making  a  proper  distinction,  u.^ed 
the  term,  exertion,  ov  exertion  of  divine  power  ;  and  have 
appropriated  the  term,  volition,  to  signify  the sep /ration 
of  finite  perception  from  its  realohject.  It  will  not  however, 
be  difficult,  if  proper  att-ntion  is  given,  to  understand  the 
distiiK-tion  between  that  Divine  Agency,  which  consists  in 
the  exertion  of  the  power  of  the  Deity,  in  remitting  pos- 
sibility on  one  side,  and  retaining  it  on  the  other,  and  thus 


624  ON  THE  SOUL'S   FINAL  [Part  lit 

turning  the  scale,  relative  to  any  particular  event ;  and 
Ihut  separation  of  finite  perception  from  its  real  object* 
for  the  purpose  of  expressing  which  we  have  appropri- 
ated  the  term,  volition.  There  is,  indeed,  one  kind  of 
separation,  which,  in  order  to  distinguish  it  from  all  others, 
may,' (if  any  one  is  disposed  to  make  use  of  the  term)  be 
denominated  divine  volition.  This  consists  in  the 
continual  successive  sepiiration  of  every  single,  indivi- 
dual TiMfe  from  a  future  eternity.  According  to  this, 
(see  part  first,  chap.  vii.  sect.  1.)  the  Deity,  from  the 
essential  energy  of  his  own  mind,  as  he  is  the  Living 
God,  makes  time  to  continuaUy  flow,  in  one  endless 
stream,  from  the  future  to  the  present^  and  from  the 
PRESENT  to  the  PAST.  And,  this  being  the  case,  it  is  as 
much  impossible,  that  time  should  be  arrested  in  its 
course,  as  it  is,  that  the  Deity  should  cease  to  exist. 

And  now,  with  proposing  to  the  reader  one  most  im^ 
portant  and  interesting  inquiry,  the  present  work  will  be 
brouglit  to  a  close.  You  have  already  commenced  an 
existence,  which  is  never  to  end.  You  cannot  remove 
hacky  in  a  retrograde  order,  and  he,  as  though  you  had 
never  been.  You  must,  therefore,  as  fast  as  time  is  flow-, 
ing  from  the  fu^  ure  to  the  present,  be  continually  advanc- 
ing forward  into  endless  futurity.  And,  till  the  period 
shall  arrive,  when  past  time,  continually  increasing  in 
endless  progression,  has  become  equal,  in  length  of  du- 
ration to  a  F  u  r  u  R  E  eternity,  you  must  retain  your  own 
conscious  existence,  and  pt  rsorail  identity.  Thus  far,  \\\ 
general,  your  state,  in  common  with  diat  of  others,  is  now 
fixed  by  an  unalterable  decree.  You  see,  by  what  is  con- 
tained in  the  preceding  page?  of  this  work,  that  there  are 
three  distinct  classes  of  perceptive  beings.    The  respect- 


Chap.  XVI.]  AND  ETERNAL  STATS,  625 

ive  cases  of  two  of  these  have  just  been  described ;  and, 
with  relation  to  the  other  o?ie,  much  has  been  said  in  dif- 
ferent parts  of  this  volume,  which,  if  you  have  perused 
with  attention,  you  will  remember. 

There  is  one  class,  including  all  those,  whom  the  Sa- 
viour once  attended^  but  has  now  for  ever  forsaken  ;  and 
who,  therefore,  are  now  actually  reduced  to  a  state  of 
eternal  death.  There  is  another  class,  to  which  belong 
all  those,  who  have  already  been  united  to  the  Mediator, 
by  an  indissoluble  union,  whose  souls,  therefore,  are  in 
a  state  of  eternal  life;  whether  their  bodies  are 
among  the  livingy  or  are  deposited  in  the  grave.  And  the 
remaining  class  consists  of  those,  who,  from  their  first 
existence,  to  the  present  moment,  have  been  attended  by 
the  Redeemer,  but  have  never  yet  formed  with  him  any 
vital,  essential  union ;  and  who,  therefore,  though  they 
are  not  noxv  actually  in  that  tremendous  state  of  eternal 
death,  which  has  been  already  described,  yet  are  totallij 
destitute  of  that  eternal  life^  which,  unless  it  is  soon  se- 
cured, will  be  irrecoverably  lost  for  ever ;  and  which, 
being  thus,  once  lost,  will  leave  them  in  a  state  of  unut- 
terable, and  unalterable  wo.  That  you  wilL  within  a  short 
time,  be  numbered  with  one,  or  the  other,  of  the  two 
first  classes  is  certain ;  and  the  question  is.  To  which  of 
the  two  last  do  you  now  belong  ?  Do  you  belong  to  the 
SECOND,  or  the  third?  This  is  Xht  all- important  inquiry, 
which,  for  your  serious  consideration,  and  practical  im- 
provement^ is  now  to  be  left  with  you,  at  our  parti  no- ; 
after  having  been,  for  some  time,  together ;  viewing  the 
av/ful  glories  of  infinite  perfection. ...traversing  the 
extensive  regions  of  those  astonishing  worlds  of  mat- 
ter, which  are  interspersed  through  the  infinitude  of 

G  4 


o26  ON  THE  SOUL'S  FINAL,  kc.  [Part  Hi. 

space and  taking  a  solemn  prospect  of  the  amazing 

scenes,  through  which  the  mind,  without  any  possibility 
of  ever  retreating  back,  is  to  pass,  in  its  progressive  acV 
vances  through  time  and  eternity. 

And  now,  may  the  divine  blessing  attend  the  writer., 
and  the  reader ;  that  whenever  the  scale,  involving  oui 
final  destiny,  is  actually  turned,  we  may  have  the  infalli- 
ble SEC  URiTY  of  a  safe  passage  through  this  vale  of  tears 
and  a  happy  transition  from  this  dark  abode  of  sin  and 
sorrow,  to  those  bright  realms  above,  in  which  we  may 

For  ever  "  see,  and  hear,  and  know, 
"  All  we  desir'd,  or  wish'd  below  ; 
"  And  every  power  find  sweet  employ, 
«  In  that  eternal  world  of  joy  s 

where  dwells  that  infinitely  amiable,  and  adorable  Being, 
who  is  the  Author  of  our  existence  ;  and  in  whose  glo- 
rious nature  essentially  subsists  the  Father,  the  Son,  and 
the  Holy  Spirit.  To  which  Sacred  Three  in  One,  let 
all  honour,  glory,  and  praise,  be  eternally  ascribed,  by  allj 
on  earth,  and  all,  in  Heaven.     Amen. 

FIJVIS. 


ERRATA, — The  reader  is  rctjucstcd  to  correct  the  following 
errors,  which  escaped  notice,  in  a  few  copies  of  this  work  : 

Paj^e  86,  line  20,  for  out  of,  read  unto;  page  147,  line  7,  for 
thinks,  read  things  ;  page  169,  line  23, /or  council,  read  counsel ; 
pat^e  316,  line  1 1, /or  qualities,  r<rarf  quantities  ;  page  361,  line  27, 
for  cr,  read  or;  page  408,  line  28,  for  off  read  all ;  page  471,  line 
2 1 , /or  of  three,  read  of  the  three;  page  591,  line  2Syfor  lost 
death,  read  lost  in  death. 


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